of Christs obedience upon his And it is meer that as one sin of Adam was imputed to his children to condemnation and death so the intire obedience of Christ only should bee imputed to his sons to Justification and the obtaining of Eternal Life Vers. 20. Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord. Hee illustrates and concludes this whole comparison by shewing the abundance of sin in those that are justified renders the grace of Christ more illustrious and this hee does by answering an objection concerning the end and use of the published Law It may bee questioned if death reigned by the Law of Nature not written before Moses what need was there of any written Law and seeing righteousness comes not by the Law as is said before to what end was the Law Hee answers by shewing a three-fold end of giving the Law First The Law entred that the offence might abound i. e. The Law forbidding sin and enjoyning righteousness in that space of time betwixt Adam and Christ came in that sin which was daily committed and yet because of ignorance not acknowledged might bee known to bee sin and that the natural wickedness of men might appear which occasions that by how much the more the Law requires righteousness by so much the more concupiscence is stirred up agaâ—nst the Law and that by this the sin which lyes hid in men might bee manifested and known to abound But where The second end that from the abundance of sin in those that were to bee justified the exceeding abundant grace of Christ towards those that are justified might appear seeing that where sin abounds in the conviction of men that are to bee justified there the grace of Christ justifying is found to super-abound Even as The third end that the power of sin as a King by the Law might more clearly appear shewing forth its condemning power the power of the righteousness of Christ as a Superiour King held forth in the Gospel might bee more â—minent prevailing not only to the abolishing of the Kingdome of sin but also to the conferring of Eternal Life upon those that are justified Therefore by how much the more the force of sin reigning over men not justified crowding them to the prison of Eternal death might more clearly appear by so much the more the virtue power and excellency of the grace of Christ overcoming and subduing sin leading men powerfully unto Eternal Life might more manifestly bee declared CHAP. VI. THe third proof of the Doctrine of Iustification freely by Faith in Christ in that it conduceth very much to the promoting of Sanctity and Holiness There are two PARTS of the Chapter In the first hee shews that by Faith in Christ or the Doctrine concerning the free ground of Iustification several wayes promotes endeavours after Sanctification to verse 12. In the other part hee exhorts those that are justified to follow after holiness to the end Vers. 1. What shall wee say then Shall wee continue in sin that grace may abound 2. God forbid how shall wee that are dead to sin live any longer therein By answering an objection which seems to arise from this Doctrine hee sets down a confirmation of the Proposition That this Doctrine of Grace or of Free Justification makes for the promoting of holiness Some may say Shall wee persevere in our sins wee that are justified by Faith that the grace of God may appear more abundant as this Doctrine of Free Justification by the imputation of the Righteousness of Christ seems to intimate Hee answers by denying and rejecting Far from us bee such a thought As if hee had said They that are justified by Faith ought not to indulge themselves in any sin but to endeavour after holiness And this Proposition hee confirms by ten Arguments Argum. 1. Wee are dead unto sin in as much as when wee gave up our names unto Christ that wee might bee justified and sanctified by him wee renounced sin that wee might not have any more to do with it than the dead have with the living Therefore wee that are justified ought not any longer to live in sin Vers. 3. Know you not that so many of us as were baptized into Iesus Christ were baptized into his death Argum. 2. Wee as you know which are freely justified by Faith in Christ are also taken into the fellowship of his Death by Baptism by which Sacrament wee have bound our selves to die unto sin and Christ hath bound himself unto us to communicate the power of his Death that wee might die unto sin Therefore wee ought not to undulge our selves in our sins but endeavour after holiness Vers. 4. Therefore wee are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so wee also should walk in newness of life Argum. 3. Our communion with Christ in his Death is sealed to us in our Baptism for the abolishing of the old Man of Sin i. e. Not only that wee might bee bound to mortifie the old man but also that wee might bee made certain concerning the mortifying and subduing of sin by virtue of Christs Death Therefore wee ought not to indulge our selves in sin but endeavour the mortifying of it Argum. 4. As our communion with Christ in his Death is sealed to us in our Baptism so also in his Resurrection that as Christ was raised from the dead to a blessed and immortal life by the glory of the Father who powerfully raised him so should wee endeavour by Faith applying the virtue of Christ to arise from sin and to walk in newness of life to the glory of the Father powerfully renewing us Therefore ought wee not to continue in sin but follow after holiness Vers. 5. For if wee have been planted together in the likeness of his death wee shall bee also in the likeness of his resurrection Argum. 5. Drawn from our spiritual and neerest union with Christ by Faith which union is the ground of the communication of that virtue which flows from the Death and Resurrection of Christ for by Faith wee are planted into Christ as the Branch into the Vine and this ingrafting brings us into that conformity with the Death and Resurrection of Christ that wee dying unto sin Christ dying and following after newness of life Christ rising again may bee clearly seen in a certain likeness to himself Hence hee confirms his former Argument when wee are planted together with Christ by Faith wee are so neerly united to him that there follows of necessity a conformity with him in his death to the mortification of sin and in his resurrection to newness of life Therefore unless wee will acknowledge no union with him and implanting into him wee must renounce all sin and
manner The first comparison is in the opposite state of a natural and a spiritual body The first Adam was made a living soul not giving life which had a life indeed but supported as other creatures are with meat and drink c. And not such as could continue life to the body without nourishment But Christ the last Adam is made a quickning Spirit who could communicate virtue to those that were his by his Spirit that without nourishments of the body the most blessed union of body and soul may bee preserved Vers. 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual The second comparison in respect to Order The first Adam had the precedency in the natural state of the body The second Adam was latter in the spiritual state of the body for the imperfect state ought to precede so God is wont to proceed to the highest perfection Hee saith not simply that Adam was before Christ but that the Natural state of the first Adam is first in time in Adam in Christ and in us And our Spiritual state which is from Christ is latter Vers. 47. The first man is of the earth earthy the second man is the Lord from Heaven The third comparison in the order and dignity of the person The first-Man meer man is of the earth earthy whose body rose out of the earth and is resolved again into earth upon the substraction of food whereupon hee could communicate unto us nothing but a terrene life But the second Adam is both man and God from Heaven who although hee hath a body from the earth yet because hee is God from Heaven and therefore is called heavenly as hee could support his body that it should not see corruption though in its own nature terrene and resoluble into dust and as it being raised out of the grave hee could make it every way glorious immortal and heavenly not needing earthly supports So in like manner can hee make our bodies such Vers. 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly From these hee proves the future mutation of the qualities of the body from earthly to heavenly from natural to spiritual by four Arguments Argum. 1. Such as was the earthly Adam the head of our stock after the fleshly propagation such it became us to bee born viz. mortal Therefore as the heavenly Adam our head in respect to regeneration and glorification is after his resurrection viz. Spiritual glorious incorruptible immortal such shall wee bee that are born again of him after our resurrection Vers. 49. And as wee have born the image of the earthy wee shall also bear the image of the heavenly Argum. 2. From its future certainty As sure as wee bear the image of the first Adam in the qualities of our substance being made conform to him in soul and body so sure shall wee bear the image of the second Adam in the glorious qualities of our substance Vers. 50. Now this I say Brethren that flesh and blood cannot inherit the Kingdome of God Neither doth corruption inherit incorruption Argum. 3. The promises of glorifying our bodies or of bringing us into the glorious Kingdome of God ought to bee fulfilled But flesh and blood i. e. our bodies as now they are corruptible cannot enter into the Kingdome of God unless they bee fitted for that glorious state Therefore our bodies shall bee made meet by the mutation of their qualities to enter into the Kingdome of Glory Corruption By way of confirmation to this reason hee adds Argum. 4. Corruption cannot inherit incorruption Therefore necessary it is that our bodies bee changed in their qualities from corruptibility to incorruptibility Vers. 51. Behold I shew you a mystery wee shall not all sleep but wee shall all bee changed Objection 3. What shall become of those that are alive at the comming of our Lord How shall they arise which shall not dye but bee found alive by the Judge at his comming Hee answers by opening the mystery viz. that all shall not die nor rise again but they shall bee taken that remain alive at the comming of our Lord and changed into an eternal state of immortality either in glory or torments which change shall bee in stead of death and a resurrection Vers. 52. In a moment in the twinckling of an eye at the last Trumpet for the Trumpet shall sound and the dead shall bee raised incorruptible and wee shall be changed Hee shews the manner of this change that it shall bee in the twinckling of an eye i. e. in a moment all that are alive and dead shall be summoned by a fearful alarum to the judgement of God Vers. 53. For this corruptible must put on incorruption and this mortal must put on immortality Hee gives two Reasons of this change First Mortality must bee swallowed up of immortality and this mortal body must put on immortality Therefore they shall bee changed that are found alive at the comming of our Lord. Vers. 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall bee brought to pass the saying that is written Death is swallowed up of victory 55. O death where is thy sting O grave where is thy victory Reason 2. The Prophecie of Hosea ought to bee fulfilled chap. 13. v. 14. who fore-told our full victory over death and the grave Therefore they that are alive shall bee changed at the comming of the Lord which shall bee in stead of death Vers. 56. The sting of death is sin and the strength of sin is the Law That this victory may appear the greater hee intimates the victory wee shall have over sin and the Law without which the grave cannot prevail any thing over us for unless satisfaction bee given to the Law sin wrath and death remain in full power But after satisfaction is made to the Law for us sin and wrath are taken away wherewith death is armed as with a sting which being disarmed is abolished and triumphed over Vers. 57. But thanks bee to God who giveth us the victory through our Lord Iesus Christ. Hee shews a twofold use of this victory The first is that thanks may bee given to God who hath given us through Christ victory over death sin and the Law yea verily hee hath imputed the victory of Christ to us and hath made it ours for hee hath died for us and by his resurrection hath obtained for us victory over death that hee might make us conquerours Vers. 58. Therefore my beloved Brethren bee yee stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Another use of this doctrine is this That under hope of the free gift at the day of resurrection wee would persevere constantly in the Faith of the Gospel
endeavour after holiness Vers. 6. Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin Argum. 6. From that judicial union which wee have with Christ crucified The force of which Argument that it may bee seen four things are to bee maintained 1. That Christ hanging upon the Cross as our Surety sustained our persons before Gods Tribunal 2. That hee under-went the punishment due to our corrupt nature or the old man so called because the evil of nature in those that are regenerated waxeth old and hastens to destruction 3. That hee took upon him to slay the old man in us 4. In that hee took upon him to represent our persons wee are thereby obliged to labour after mortification of sin by his Spirit that after Justification wee should no longer serve sin From hence the Argument wee know or believe that our old man is crucified judicially with Christ to this end that in us who are justified by Faith might bee weakned the body of death so that filthiness of habitual corruption compacted as it were into one monstrous body prepared with all its members to actual sinning that wee should no more after wee are justified serve sin Therefore wee ought to endeavour the mortification of sin unless wee will cast away the Faith of our judicial union with Christ hanging upon the Cross. Vers. 7. For hee that is dead is freed from sin Argum. 7. From the fruit of this union with Christ dying on the Cross whosoever is dead to his old Lord sin is justified and freed from the yoke and dominion of sin that hee might not serve it any longer nor obey the commands of it You may assume But wee are justified by Faith in Christ dying for sin upon the Cross wee are dead to â—our old Master Sin therefore wee are justified and freed from the yoke and dominion of sin that wee should not any longer obey its commands for what service can sin further exact from us whom Christ in his death upon the Cross hath slain as it were Vers. 8. Now if wee bee dead with Christ wee believe that wee shall also live with him Argum. 8. If wee die with Christ i. e. are united to him dying in his power endeavouring to mortifie sin wee need not doubt but wee shall live a spiritual new and heavenly life with him therefore it behoves us to endeavour the mortifying of sin Vers. 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Argum. 9. Confirming the former Wee believe that Christ rose to an immortal life neither is hee for ever hereafter lyable unto death but alwayes living hee both will and is able to perpetuate in us a new life that death may no more have dominion over us Therefore as wee do not believe in vain that by his power wee shall live a new and eternal life so ought wee to labour that the new life to which wee have risen with Christ may bee continued not to suffer sin should any more prevail or have dominion over us Vers. 10. For in that hee died hee died unto sin once but in that hee liveth hee liveth unto God 11. Likewise reckon yee also your selves to bee dead indeed unto sin but alive unto God through Iesus Christ our Lord. Argum. 10. As Christ died but once to wash away and abolish sin and rising from the dead hee lives for ever to the glory of God so you that are justified by arguments of Faith gather and reckon your selves in the death of Christ to bee once dead nor to bee obliged to dye for sin any more that yee were once dead by the dethroneing of sin neither are yee bound to serve sin any longer that yee were once dead to the destroying of sin nor can yee bee destitute of the strength of Christ to mortifie sin but in his resurrection yee are bound to live unto God or the glory of God and that yee might so live yee have strength and help enough by Jesus Christ our Lord. Therefore the Doctrine of free Justification by Faith is so far from opening a door of liberty to sin that on the contrary nothing is more effectual and conducible to the promoting of Sanctity and Holiness Second Part. Vers. 12. Let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof The second part of the Chapter follows wherein the Apostle infers out of what went before an exhortation to all that are justified by Faith that they follow after Holiness The Proposition to bee proved is the same with the former viz. They that are justified ought not to continue in sin but labour after Holiness Hee produceth thirteen Arguments whereof the three former are included in the following Exhortation The branches of this Exhortation are three and the Arguments as many couched in the Exhortation to the confirming of the Proposition The first branch of the Exhortation is that they would not obey sin by indulging the sinful lusts of the body Argum. 1. The first Argument is this To obey the sinful lusts of the body is to suffer in your mortal body the reign of sin or of the Devil from whence yee are freed which they that are justified should tremble at Therefore being now justified you ought not to follow after sin but holiness Vers. 13. Neither yeeld you your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The second branch of the Exhortation is that they would not fight for this Tyrant viz. sin making use of the faculties of their souls or bodies as servants to contend for it wherein is the second Argument To serve sin is to yeeld the faculties of the Soul and members of the body as weapons of iniquity to fight for sin and the Devil against God and our own Salvation which all that are justified ought to abhor Therefore they that are justified ought not to serve sin Yeeld The third member of the Exhortation that they would yeeld themselves Souldiers and Servants unto God who hath freed them from death wherein is the third Argument God hath called you back from death in sin and Eternal Perdition unto Life that you might bee Servants unto righteousness and might contend for God against his enemies therefore ought you to labour after Holiness Vers. 14. For sin shall not have dominion over you for yee arae not under the Law but under Grace Argum. 4. If you contend and fight against sin the Tyrant shall not recover his dominion over you which hee hath lost neither shall sin reign over you but you shall become Conquerours through Christ therefore ought you to labour after Holiness For you are not Argum. 5. Confirming the former you are not under the Law under the Covenant of works wherein
contention and condemning of each other propounding a rule of due carriage of themselves in such a case to wit that every one of them should labour after solid grounds for the supporting their Faith either for the doing or omitting those things which were controverted touching the Ceremonial Law and thus hee addeth a fourth Argument That they would not condemn one another because in the foresaid case some might do it with a well-grounded perswasion and another upon the like foundation might abstain Therefore it was not fitting that they should condemn one another For the Apostles in the Council at Hierusalem freed the Gentiles from the Law of Moses for the Ceremonial Law was never imposed upon them But the Apostles taking away from the Jews the necessity of Ceremonies for some time left them to a free use till after a season the Gospel shining forth more clearly they might plainly see that their Synagogue was to bee buried wherefore the Gentiles might with a full perswasion lay aside those ceremonies and the Jews observe them at least so long as the favour of God suffered the Temple at Hierusalem to stand whereunto the chief ceremonies were tyed Vers. 6. Hee that regardeth a day regardeth it unto the Lord and hee that regardeth not the day to the Lord hee doth not regard it hee that eateth eateth to the Lord for hee giveth God thanks and hee that eateth not to the Lord hee eateth not and giveth God thanks Argum. 5. Because the Jew observing a day prescribed by the Law of Moses and abstaining from meat forbidden in like manner the Gentile not observing the Law of Moses both of them acted with Thanksgiving to the glory of God The Jew because hee had meat enough not forbidden The Gentile because hee might eat any meat gave thanks Therefore neither to bee condemned by the other Vers. 7. For none of us liveth to himself and no man dieth to himself 8. For whether wee live wee live unto the Lord and whether wee die wee die unto the Lord whether wee live therefore or die wee are the Lords 9. For to this end Christ both died and rose and revived that hee might bee Lord both of the dead and living Hee confirms the end propounded to him that did observe and to him that did not observe the ceremonies and withall adds a sixth Argument They that are not in their own power but anothers nor live to themselves nor die to themselves but only to Christ they are bound to direct their actions and omissions to the glory of Christ as also not to condemn their fellow-servants But wee or none of the Faithful lives or dies to himself nor is at his own dispose ver 7. But wee live and die to Christ to his honor to whom appertains the care over us in life and death ver 8. which hee proves because Christ died and rose again to this end that hee might bee Lord over his Redeemed ones living and dying Therefore it follows that the Faithful ought not to condemn or contemn one another Vers. 10. But why doest thou judge thy Brother or why doest thou set at nought thy Brother for wee shall all stand before the Iudgement Seat of Christ. Argum. 7. The Faithful are Brethren whether Jews or Gentiles Therefore they ought not to judge or contemn one another Wee shall appear Argum. 8. All are to bee judged at the Tribunal of Christ Therefore all ought to take heed that they do not rashly condemn one another Vers. 11. For as it is written As I live saith the Lord every knee shall bow to mee and every tongue shall confess to God That hee confirms by the testimony of Isaias foretelling Chap. 45.23 that Christ shall bee Judge of all and that all shall acknowledge subjection to him as to God Vers. 12. So then every one of us shall give account of himself to God 13. Let us not therefore judge one another any more Argum. 9. Drawn from the former Every one is to give an account of himself to Christ ver 12. Therefore every one ought to prepare himself for the Judgement Seat of Christ and not to judge his Brother The second Part. Vers. 13. But judge this rather that no man put a stumbling-block or an occasion to fall in his Brothers way The second part of the Chapter follows wherein after the conclusion of his general Exhortation hee begins a special properly belonging to them that are strong that they abuse not their liberty with offence to the weak vers 13. Vers. 14. I know and am perswaded by the Lord Iesus that there is nothing unclean of it self but him that esteemeth any thing to bee unclean to him it is unclean Hee prevents an Objection Some might say I am perswaded by the Grace of Christ that no meat is impure or prohibited under the Gospel Therefore I may eat any meat indifferently Hee answers by denying the consequence because pure meat is made impure to him that eats after two sorts First if hee that eats thinks it unlawful Vers. 15. But if thy Brother bee grieved with thy meat now walkest thou uncharitably Destroy not him with thy meat for whom Christ died Secondly Meat is impure if any one perswaded of his liberty eat to the offence of his Brother In which case hee proves that hee must not eat with scandal or that hee must take heed that hee abuse not his liberty and that by eleven Arguments Argum. 1. It fights against charity to act in things indifferent to the offence of the weak Therefore wee must not abuse our liberty Destroy Argum. 2. To lay a stumbling block before the weak from the nature of the deed tends to the destruction of a Brother for whom Christ dyed and hee that puts an offence in his Brothers way in a judicial sense destroies his Brother For as much as in him lies hee is the cause of bringing destruction upon him Therefore wee must not abuse our liberty For whom Argum. 3. Hee that eats with offence thereby opposes the merit of Christs death and the intent of it for hee died that the weak might bee saved but hee that eats with offence doth what is in him to destroy him that is weak Therefore wee must not abuse our liberty Vers. 16. Let not then your good bee evil spoken of Argum. 4. Eating with offence causeth the Christian Faith to bee evil spoken of and to bee brought into contempt and that Christian liberty bee evil reported of by those that are weak and without Therefore wee must not abuse our liberty Vers. 17. For the Kingdome of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Argum. 5. Because as it is 1 Cor. 8.8 meat and drink nothing promote the spiritual Kingdome of Christ but righteousness peace and joy and the other fruits of the Spirit Therefore wee are bound to abstain from meats or things indifferent when there is danger that by an unseasonable use of
receive the Promises is to receive the thing promised or the Promises in performance But here it is to have the Promises first and immediately made unto him Then the meaning of forms of speech in Scripture is to be found by consideration of all circumstances of the place where they are spoken and not of some circumstances onely 4. It serveth to the commendation of his faith that he obeyed Gods command when it seemed to make the promise null Then 1. To adhere to the promise when by appearance of reason it is likely not to be performed is tried faith indeed 2. When Reason sighteth against Faith it is wisdom to quit that Reason which would make us quit the Promises 3. When Gods commandments and promises unto us seem to cross one another it is wisdom for us to justifie them both All his words are truth Vers. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure Abrahams looking to Gods Fidelity and Omnipotency made him victorious over every difficulty and so to give obedience to this hard commandment Then 1. When we get hard commandments we must lay our reckoning how we may obey them and not how we may shift them 2. Difficulties and impossibilities as would appear must be rolled over upon God 3. Gods Omnipotency maketh that his promise cannot miss but take effect 2. Abraham as he expected so he found He expected Isaac ' s resurrection from the dead and in a figure or similitude be received Isaac back from the dead that is from the jaws of death no less unexpectedly than from the dead Then 1. The Believer shall finde as much as he can expect from Gods word 2. If the performance be not as he doth forecast yet it shall be by a way as comfortable and pâ—ofitable Vers. 20. By Faith Isaac blessed Iacob and Esau concerning things to come Isaac ' s blessing of his sons is said to be by Faith Then Patriarchal benedictions were given by ordinary Faith albeit from the ground of extraordinary revealed truth For faith ordinary believeth Gods truth revealed howsoever ordinarily or extraordinarily 2. In that this example is propounded for ordinary imitation in believing of Gods ordinary revealed word it teacheth us That he who hath the ordinary word of God hath as sure a ground to rest upon as if he had a particular and extraordinary revelation Vers. 21. By Faith Iacob when he was a dying blessed both the sons of Ioseph and worshipped leaning upon the top of his staff Jacob a dying blesseth his off-spring and worshippeth God in bodily weakness Then 1. Faith can look through the cloud of Death and behold both its own and others felicity 2. In the solid assurance which it hath it can worship or glorifie God for things to come as if they were already past 2. It is not said that he worshipped the top of his Staff but upon the top of his Staff leaning for his weakness cause by approaching Death because he would for this fore-seen blessing of God upon his posterity testifie by signs of worship in his weak body how he esteemed of that favour Then 1. Faith will make the body albeit it be weak concur with the Spirit in the Lords worship 2. When the infirmity of the body maketh it unable to concur with the Spirit it must be helped with a stone as Moses prayed against Amalek or staff as Iacob here or any thing else which may enable it to perform the worship the better being put under breast or arms or knees 3. Iacobs bending of his body in so great weakness thereof must bear witness against the prophane ease which many men now-a-days take unto themselves both in private and publike worship Vers. 22. By Faith Ioseph when he dyed made mention of the departing of the children of Israel and gave commandment concerning his bones Joseph also testified his Faith in his death concerning the delivery of Israel out of Egypt by direction giving for transporting his Bones in sign of his assurance of their going to Canaan because God had promised so Then the Lords promises are sure comforts in death whereby Faith both sustaineth it self and is able to encourage and strengthen others And Faith maketh a man to keep them in memory and to make use of them in due time Vers. 23. By Faith Moses when he was born was hid three moneths of his parents because they saw he was a proper childe and they not afraid of the Kings Commandment How great weakness Moses parents did bewray the history maketh evident yet is their faith commended as victorious over the fear wherein their weakness did most appear Whence we learn 1. That nothing is commendable but because done in faith Their natural love is not mentioned but their Faith 2. That God so loveth faith in his children that he commendeth it in the measure it hath albeit it go not so far as it ought and marketh what faith hath and not what it wanteth of the perfection 2. The Evidence of their Faith he maketh this That they were not afraid of the Kings Commandment Then 1 GOD alloweth not that Kings commandments should be regarded when they command impiety and wickedness for then should they be honoured above God if for their commandment we should do that which he forbiddeth 2. Nothing but faith in God is able to make a man overcome the fear of that which Potentares may do unto him And it is a commendable work of faith to get this victory 3. The beauty of the childe stirred up his Parents to this work of Faith thinking with themselves that it behoved to be for some special end that God had so fashioned the childe Then 1. The Lord hath ways enough to excitate the faith of his own and bring it forth to act 2. Where special endowments are given there is good evidence of special employment to follow Vers. 24. By Faith Moses when hee was come to years refused to be called the Son of Pharaohs Daughter Moses refusing the honour which hee might have had in Pharaohs Court because it might have hindred him from the honour of one of Gods people is commended for a work of Faith Then It is better to be a member of GODS Church amongst GODS People than to be a Prince in a great Kingdome without the Church 2. Because hee would not have chosen to be the Son of Pharaohs Daughter therefore hee refused to be called so Then That which a man dare not avow himself to be or may not lawfully chuse to be hee must refuse to be esteemed to be hee must refuse to be called such 3. His manner of refusing this unhallowed honour is expounded to be by joyning himself with the people of God and so forsaking of Pharaohs Court Then 1. That is the true way of refusing unlawful honour to quit the place whereunto the unlawful honour is annexed and betake themselves to what they may
Christ. The Arguments of the Exhortation are fourteen all which prove that wee ought to endeavour after these virtues joyntly Argum. 1. If you have obeyed the Exhortation endeavouring both to have these virtues and to abouâ—d in them yee will prove that your Faith or the knowledge of Christ in you is not idle or unfruitful but efficacious which makes you ready to every good work Therefore yee ought to obey Vers. 9. But hee that lacketh these things is blind and cannot see far off and hath forgotten that hee was purged from his old sins Argum. 2. If yee were destitute of these virtues you will declare that you see nothing afarre off but that you are onely intent upon the things of this world but blind in divine and spiritual things and unthankful towards God by whom yee confess your former sins are pardoned Therefore yee ought to endeavour after these virtues Vers. 10. Wherefore the rather Brethren give diligence to make your calling and election sure for if you do these things yee shall never fall Argum. 3. With the Exhortation repeated By endeavouring after these virtues yee will prove your selves to be effectually called and elected and will solidly confirm your selves in this perswasion Therefore follow after these virtues For these Argum. 4. If you follow after these virtues yee shall be preserved from Apostacy or falling back neither will yee yeeld to temptations Therefore yee ought to follow after these Vers. 11. For so an entrance shall be ministred unto you abundantly into the everlasting Kingdome of our Lord and Saviour Iesus Christ. Argum. 5. So a more abundant entrance into the eternal Kingdome of Christ shall be administred unto you i. e. happiness and that life eternal shall more largely open and unfold it self to you that yee may more freely and abundantly peirce into the inward parts of his Kingdome and enjoy the sense of that life in a more abundant measure Therefore follow after these virtues Vers. 12. Wherefore I will not be negligent to put you alwaies in remembrance of these things though yee know them and be stablished in the present Truth Argum. 6. Preventing an Objection Although yee are established in the present Truth yet I being an Apostle have now thought out of a desire of your proficiency it necessary to exhort you which yee should in no wise reject Therefore c. Vers. 13. Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance Argum. 7. Justice it self by reason of my Apostolical office requires that I excite you to holiness by exhortations and admonitions of this sort so long as I live Therefore be yee obedient Vers. 14. Knowing that shortly I must put off this my Tabernacle even as our Lord Iesus Christ hath shewed mee Argum. 8. As the Lord hath foretold I expect after a short time to end my life by a glorious Martyrdome Therefore as it lyes upon mee to exhort you to these virtues so it lies upon you to hearken to my Exhortation Vers. 15. Moreover I will indeavour that you may be able after my decease to have these things alwaies in remembrance Argum. 9. This Exhortation which I have written to you will be profitable to minde you of your duties even after my death Therefore hearken you to my admonitions Vers. 16. For wee have not followed cunningly devised fables when wee made known unto you the power and coming of our Lord Iesus Christ but were eye-witnesses of his Majesty Argum. 10. Those things which I have taught you as touching Christs incarnation or his first coming to execute the office of a Redeemer and as touching his divine nature power sufficiency and efficacy to save the people of God are not fables artificially feigned which may be despised or negligently without use and benefit past by but they are serious and certain things Therefore yee ought to hearken to these my admonitions But as those Argum. 11. Yee have been taught by us Apostles both eye and ear-witnesses of the Truth of Christ already demonstrated so that the certainty of this Gospel was so much as were possible to be concerning things done and past For wee Apostles have perceived by our senses the Majesty of Christ to be so great that wee cannot chuse but at the sight bee rapâ— up in an extasie as it is in the history Matthew 17. conconcerning Christs transfiguration Therefore obey my Exhortations Vers. 17. For hee received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son in whom I am well pleased Argum. 12. Christ in whose Faith and Obedience wee exhort you to persevere hath by the audible voice of his Father speaking from Heaven received a glorious testimony from the excellent glory of the Father that hee is the Son of God wherein as in a Mediatour and Surety for his redeemed people God is well pleased satisfying himself abundantly in his Mediation and purchase Therefore obey yee diligently this Exhortation Vers. 18. And this voice which came from Heaven we heard when we were with him in the holy Mount Argum. 13. Those things are so holy which appertain to the Kingdome of Christ that the place it self wherein those things were declared which are preached by us was after a manner made holy viz. Because of Gods extraordinary voice and the divine glory of Christ there manifested Therefore with greater reverence yee ought to hearken to our Exhortations Vers. 19. Wee have also a more sure word of Prophecie whereunto yee do well that yee take heed us unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts Argum. 14. The Doctrine concerning Christ in whose Faith and Obedience wee exhort you to persevere is confirmed by the testimony of Scripture or a most firm prophetical word Therefore yee ought studiously to obey my Exhortations Hee staies upon this Exhortation confirming the certainty of prophetical Scripture by seven Reasons More sure Reas. 1. Because compared with other waies of revelation it is a most firm medium without and above exceptions whereto other means of revelation no less clear and true are obnoxious But this reason most especially did prevail with the Hebrews who examined visions and revelations made to the Apostles by the Scripture of the Old Testament For the divine authority of the old Scripture was confirmed in their minds some ages before Of Prophecie Reas. 2. That the testimony of foreseeing future Truth hath more evidence in it self of divine operation than the testimony of him who testifies that which hee hath seen or heard being present For no man could foresee this Truth but a Prophet every Beleever could see the Truth fulfilled Which Reas. 3. Because the word of Prophecy is worthy to be attended to by Beleevers into the sense whereof they might enquire to which truth and authority they might subject their consciences
the Commandment exacted strict obedience but affords no strength to assist in our obedience but you are under Grace or the Covenant of Grace wherein the Grace of God with the Command confers life to Believers and strength to obey therefore certain of the victory against sin yee ought to endeavour after Holiness Vers. 15. What then shall wee sin because wee are not under the Law but under grace God forbid Hee repeats and rejects the absurd objection of Libertines who take occasion from the grace of God to sin more freely when the contrary follows viz. because wee are under grace therefore wee ought not to indulge to our selves a liberty of sinning Vers. 16. Know you not that to whom you yeeld your selves servants to obey his servants yee are to whom yee obey whether of sin unto death or of obedience unto righteousness Argum. 6. Serving by the way to confute the objection seeing there is a necessity that you bee servants to him whom you obey and that you receive a reward proportionable to your work whether you obey sin or the Divine Commands unless you will bee accounted the servants of sin and will receive the reward of eternal death it behoves you to beware that you indulge not your selves in sin and if you will bee accounted the Servants of God that you may bee pronounced Righteous and Heirs of Life of necessity you must labour after Holiness Vers. 17. But God bee thanked that yee were the servants of sin but yee have obeyed from the heart that form of doctrine which was delivered to you Argum. 7. By the grace of God the time of your bondage is past in which you were servants to sin before your regeneration and now converted you have begun to yeeld sincere obedience to the Gospel the impression whereof you have received as from a print Therefore to return to the service of sin or to depart from the sound Doctrine is unworthy but it behoves you to persevere in your obedience to the Doctrine into which you were delivered Vers. 18. Being then made free from sin yee became the servants of righteousness Argum. 8. Being now freed from sin by the Omnipotent Arm of God yee are servants of righteousness to holiness Therefore by the Law of servitude being servants to righteousness yee are bound to become servants also unto holiness Vers. 19. I speak after the manner of men because of the infirmity of your flesh for as yee have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness After his excuse of his homely similitude which in many things holds no proportion with these spiritual things yet notwithstanding the Holy Ghost is pleased to use because of the infirmity of the Romans for the sake of those that were carnal which could not so easily apprehend an higher or more spiritual way of speaking Hee repeats the exhortation and addeth Argum. 9. You have sometimes yeelded your members unto uncleanness and have been altogether servants to unrighteousness therefore now 't is fitting that with equal industry at least you yeeld your members servants unto righteousness and to holiness not to bee less studious of doing well than heretofore you have been of sinning and doing ill Vers. 20. For when yee were the servants of sin yee were free from righteousness Argum. 10. Confirming the former When you were servants of sin yee were free from righteousness for you were not at all servants unto righteousness Therefore now 't is equal seeing you are the servants of righteousness that you should bee free from sin and not at all servants unto it Vers. 21. What fruit had you then in those things whereof yee are now ashamed for the end of those things is death Argum. 11. You have gained no other fruit for your former sinful course of life but shame which is now upon you nor could you expect any other fruit for the future but eternal death which is the end of sin Therefore it behoves you to beware that you serve sin no longer Vers. 22. But now being made free from sin and become servants to God yee have your fruit unto holiness and the end everlasting life Arg. 12. After you gained your liberty from the bondage of sin you became servants unto God and have your fruit unto holiness encreasing and abounding daily therein at length you shall obtain eternal life therefore ought you diligently to follow after holiness Vers. 23. For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. Arg. 13. Confirming those which went before after this manner Whatsoever hath hitherto been spoken in this Argument is sufficient and firm for it is decreed by a Divine Sentence to render a reward to sinners according to their deserts which is eternal death and to bestow life eternal with Justification and Sanctification which are chained to eternal life not of debt but freely of his grace and that no way but in our Lord Jesus Christ Therefore ought wee not to continue in sin lest wee perish but with Faith in Christ wee must joyn the practice of holiness which holiness with eternal life God will freely give to those that believe in Christ and follow after holiness as it is largely proved before CHAP. VII IN the former Chap. hee exhorts those that are justified by Faith to Holiness and because they who most follow after Holiness are most sensible and lament the power of sin dwelling in them not yet extinguished Therefore for the sake of these ariseth the fourth Confirmation of the Doctrine of Free Iustification by Faith in Christ in that it yeelds consolation to the afflicted consciences of the Saints by reason of their imperfect obedience to the Law and the reliques of sin that dwell in them There are three parts of the Chapter in the first that they who are justified should take comfort against their imperfâ—ct obedience to the Law hee handles the freedome of justified persons from the Covenant of Works and their interest in the Covenant of Grace which is the first place of Consolation to ver 7. The second contains an Apology for the Holiness of the Law two objections against the Law being answered to verse 14. In the third is contained the second place of Consolation wherein from the Doctrine of Iustification by Faitâ— in Christ the Apostle propounds the wrestling which hee had with the remnants of sin and the victory which hee gained that by his example and experience troubled consciences might take comfort The first Part. Vers. 1. Know yee not Brethren for I speak to them that know the Law how that the Law hath dominion over a man as long as hee liveth 2. For the Woman which hath an Husband is bound by the Law to her Husband so long as hee liveth but if the Husband bee dead shee is loosed from the Law of her Husband 3. So then if while
sin taking occasion by the Commandement wrought in mee all manner of concupiscence for without the Law sin was dead Reason 2. Because the sin that dwells in us or the habitual pravity of our nature is the cause of actual sins but the Law is not the cause but the occasion to sin not given but taken For sin that dwells in us saith hee or the evil of nature taking occasion from the Law forbidding lust so much the more is inflamed and excited And indeavouring after what was forbidden begat in mee all manner of concupiscence and evil motions against the Law For without the Law Which hee confirms by a sign Because the Law not being known sin lies hid and is as dead but when the Law comes it is stirred up and appears as filthiness is not seen in the absence of the Sun but that arising it appears and stinks not by the Suns fault but by its own Therefore the Law is holy Vers. 9. For I was alive without the Law once but when the Commandement came sin revived and I died By his own experience hee further explains the matter shewing that formerly when hee was a Pharisee and unregenerate in his own opinion hee was alive that is very just and in no wise guilty of eternal death but when his eies were opened by the grace of God the true sense of the Law was unfolded then hee understood the force of sin and that hee was guilty of eternal death Vers. 10. And the Commandement which was ordained to life I found to bee unto death From this experience hee saith that hee learned two things First That the end of the command and the effect was good in it self because the command is good in it self and by it self ordained to life if men obeyed it The other that the effect of the Law by accident was death so farre as it threatned death to the sinner and urges him from justice with the sentence of death Vers. 11. For sin taking occasion by the Commandement deceived mee and by it slew mee 12. Wherefore the Law is holy and the Commandement holy and just and good The third Reason in defence of the Law The sin that dwells in us is the cause of death onely taking occasion from the Law or the command as hee had learned by experience for sin while hee thought of what was forbidden in the Law invited and inticed him to forbidden things and polluted him and so by the Command made him more and more obnoxious to death Therefore the Law is altogether holy and particularly that which forbids Concupiscence is holy just and good because it is given by an holy God according to equity and for our profit Vers. 13. Was that then which is good made death unâ—o mee God forbid But sin that it might appear sin working death in mee by that which is good that sin by the Commandement might become exceeding sinful The second Objection Some might say Therefore hath that which is good been the cause of death Hee answers by rejecting the reproach for the occasion is to bee distinguished from the cause and the use of a thing from the abuse of it Hee therefore acquits the Law and casts all the blame upon the sin that dwells in us Truly saith hee it is not the Law but sin that dwells in mee which is the cause of death and discovers it self to bee sin so farre forth as it is stirred up in mee and kindled by the good Law of God it enkindles rebellious motions to the Law of God and so much the more upon this account doth it cause death that so sin in mee by the Command might appear above measure sinful Which is spoken most seasonably to stop the mouths of all who otherwise would deny inborn concupiscence now natural to all to be sin was it not found to bee the cause of actual sins and death and this defence hee makes for the Law The third Part. Vers. 14. For wee know that the Law is spiritual but I am carnal sold under sin The third part of the Chapter wherein is set down the second head of comfort to those who bewail the imperfection of their obedience to the Law from the Apostles example wrastling with the same evil and getting the victory by the favour and benefit of free justification as appears from vers the last This is the force of the Argument I bewailing in my self the power of sin wrastle against it taking comfort from justification by faith in Christ Therefore you holy Champions take comfort in your wrastling and conflict In the conflict of the Apostle appears a threefold difficulty and a threefold victory in the retreat in all which are mixed some Arguments of comfort drawn from the Apostles experience The first difficulty arises from a threefold contention The first is of the Law and himself I saith hee with the rest of beleevers acknowledge the Law to bee spiritual which wholly favourâ— the holiness of the Spirit of God and is wholly referred to a spiritual course of life But when I look upon my self and compare the imperfection of my obedience with the spiritualness of the Law I am compelled in respect to the Old Man in mee not yet mortified to acknowledge my self carnal and as a slave sold to subjection under sin out of whose bonds I cannot deliver my self but I am carryed away whither I would not Vers. 15. For that which I do I allow not for what I would that do I not but what I hate that I do Hee proves what hee hath said and shews the second contest betwixt his actions and his judgement renewed That which I do I do not approve viz. when I examine my actions to the perfect Rule of the Law I am forced not to approve but condemn many things in my actions The third disagreement hee shews to bee betwixt his actions and his will renewed I do not that good which I would saith hee hindered by the body of death in mee and that evil which I hate that I do failing of the Rule where I would not for I would perform perfect obedience to the Law of God but I fall short and in many things I offend Vers. 16. If then I do that which I would not I consent unto the Law that it is good The first difficulty you have seen the victory follows and three Arguments of Consolation whereby the Apostle comforts himself and the rest of his fellow-combatants Argum. 1. I my self am in the number of those who bewail their imperfect holiness and finde the same conflict in my self as they do from the imperfection of my obedience Therefore they have Consolation that mourn over the imperfection of their holiness seeing they suffer nothing different from other Saints nay not from the Apostles themselves I consent Argum. 2. Of Consolation Because from this conâ—â—ict it appears that sanctification is begun in him that wrastles and a consent to the Law of God that it is holy and good
for if I do what I woâ—ld not then I assent to the Law of God that it is good and the same sign of their sanctification have all those that bewail the imperfection of their obedience Vers. 7. Now then it is no more I that do it but sin that dwelleth in mee Argum. 3. Of Comfort Because to him that laments his imperfection and disallows it that evil shall not bee imputâ—d which is also to bee understood of all the other holy Combatants but to sin dwelling in him Because God esteems those that weep over the evil of their nature from their better part viz. that which is renewed which doth and shall prevail in the mortification and abolition of sin that dwells in us from which renewed part hee is called the Christian Champion It is no more I saith hee but sin that dwells in mee Vers. 18. For I know that in mee that is in my flesh dwelleth no good thing for to will is present with mee but how to perform that which is good I finde not The other difficulty or sharp contest consisting in a threefold conflict First Betwixt himself and the Old Man or that part which was not yet renewed and himself the New Man or the renewed part and here hee himself renewed condemns himself unrenewed as void of any good and a fit receptacle for all evil I know saith hee that there doth not dwell in mee that is in my flesh or corrupt and unrenewed nature which I receive from my carnal Generation any spiritual good thing whereby I may please God Hee proves what hee said and propounds the second conflict betwixt his will renewed and the weakness of his flesh or his perverse nature hindring that the holy motions stirred up by the Spirit were not brought into act and performed Vers. 19. For the good that I would I do not but the evil which I would not that I do The third conflict betwixt the regenerated Will and the Flesh or the Old Man not onely hindring the execution of the Will renewed but also producing evil effects contrary to the renewed Will Some may wonder what hee means when hee speaks of the commission of evil seeing wee all know from the Scriptures how holily and unblameably our Apostle behaved himself in all things after his conversion But it will bee no wonder when wee consider that by reason of the abundant measure of holiness which was bestowed upon him hee could not behold those rebellious motions of his nature but hee would accuse himself of the omission of good and the commission of evil for hee took notice of those motions either hindring him from performing all the parts of his duty towards God and men which hee strictly desired to do or polluting some way or other all his actions in the sight of God What wonder therefore if after this manner hee set out himself as a great sinner Vers. 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in mee The Conquest follows after this sharp conflict repeating the consolations of himself and the rest of the Saints That the sin committed would not bee imputed to him bewailing this his imperfection but to the corruption of his nature or his habitual corruption indwelling designed to destruction and abolition And because hee conflicted with sin therefore is hee denominated from the better and renewed part as above vers 17. and not from the worser part Verse 21. I finde then a Law that when I would do good evil is present with mee The third sharp Conflict follows consisting of a three-fold contention The first is betwixt himself regenerated endeavouring after holiness and an evil inclination cleaving unto him and impelling him with a kind of necessity and as it were by a Law inciting and provoking to evil Vers. 22. For I delight in the Law of God after the inward man 23. But I see another Law in my members warring against the Law of my mind and bringing mee into captivity to the Law of sin which is in my members The second Contention is betwixt the inner spiritual man renewed with his affections and the Law of God on the one part and the outward or Old Man not renewed furnished with his instruments and faculties with his rebellious motions on the other side Against the Law of God and the Law or inclination of his renewed mind fighting and sometimes prevailing and making him captive to the evil disposition of his nature This is the fight whereof hee speaks Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary that you cannot do the things which you would Which wrastling onely they understand that feel it within them and the force of sin some way or other polluting their most holy actions all their life long Vers. 24. O wretched man that I am who shall deliver mee from the body of this death The third Contention is betwixt evil Concupiscence and the holy servant of God lying prostrate under the oppression of the conquering perverseness of his nature or this body of death groaning lamenting and crying out to God for deliverance Vers. 25. I thank God through Jesus Christ our Lord. After this feirce combate follows the victory and Comfort by faith in Christ justifying together with his thanksgiving to God his deliverer who hath provided comfort in his Son not for those that continue in sin but which bewail their sins and imperfections Vers. 25. So then with the mind I my self serve the Law of God but with the flesh the Law of sin At length with a composed mind after his being affected with sorrow for sin dwelling in him and with joy because of his hoped-for liberty by Christ the Apostle at length propounds himself a fellow-souldier with other Saints in this holy war against the remainder of sin After this manner I therefore an Apostle that for comfort to those who bewail their sins I may briefly recollect what I have spoken of my self I profess that I have not attained to that measure of Sanctity after which I aspire But together with the rest of the Saints mourning and conflicting under the hope of freedome I go forward and as if I was divided from my self the spirit and the flesh wrastling in me with my mind or my spiritual part delightfully I serve the Law of God but with my flesh or my unregenerate part I am as a Captive to the Law of sin or the prevalency of corrupt nature CHAP. VIII THe fift Confirmation of Justification by Faith is this That this way of Iustifying affords solid consolation not only against all evil to bee dreaded after this life but also against all troubles and afflictions to which the children of God are lyable in this life There are three parts of the Chapter The first is to comfort those that are Iustified against the fear of Condemnation which might trouble those that bewail the imperfection
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
unto you that the Lord Iesus the same night in which hee was betrayed took bread 24. And when hee had given thanks hee brake it and said Take eat this is my body which is broken for you this do in remembrance of mee That hee may correct these errours First hee sets down the institution of the Sacrament to vers 27. and then hee exhorts them to and teaches them the lawful use of this Sacrament to the end As for the institution of the Supper hee shews that the Lord Jesus being about to suffer by way of Testament set his seal to the Covenant of Grace which by his mediation hee entred into between God and the Church Whereby the glorious memory of his death might bee celebrated in the world till his second comming and might bee delivered to the faithful and being delivered it might judicially confirm a right to his person and the benefits of his sufferings and a living virtue flowing from his death resurrection and exaltation to the sanctification and salvation of Beleevers and that by the symbols of this holy Banquet and holy Communion with God and amongst themselves To which end Christ sitting at Table with his Disciples after the eating of the Paschal Lamb First Took Bread and sanctified it by giving of thanks brake and gave it to his Disciples commanding them to take and eat further hee declared the Bread received and eaten to bee his body represented after a Sacramental manner that iâ— being given for our Redemption and after a judicial manner applied to us and lastâ—y hee commanded that his Disciples or all the faithful should imitate this his action in the Church in remembrance of him who had paid the price of Redemption by the sufferings of his body Vers. 25. After the same manner also hee took the Cup when hee had supped saying This Cup is the New Testament in my blood this do you as oft as yee drink it in remembrance of mee That which concerns the other part of the Supper follows In the same Supper viz. after the Paschal Supper when the Bread was distributed Christ took the Cup with Wine sanctified by the giving of thanks gave it to the Disciples to drink further concerning the Cup hee declared That it being taken and drunk was that new Covenant of Grace between God and the Church established Sacramentally by his blood i. e. As it is ratified on Gods part that gives so it is confirmed on the beleevers part that receives and judicially applied and sealed Lastly Hee commanded that his Disciples should frequently imitate him in this action in remembrance of him who had paid the price of Redemption for the Church by the shedding of his blood Vers. 26. For as often as yee eat this Bread and drink this Cap yee do shew the Lords death till hee come And that wee might acknowledge that of two Elements Bread and Wine one Supper frequently to bee celebrated in the Church ought to bee made the Apostle would have perpetuated in the Church a publick commemoration of our Lords death by the often reiteration of this Sacrament and that because Christ would not bee present in his body with the Church before the last judgement by this Sacrament hee would that the memorial of the Churches redemption by his death might bee preserved and celebrated until hee come out of Heaven in the last day Vers. 27. Wherefore whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall bee guilty of the body and blood of the Lord. After the Apostle had repeated the institution of this Sacrament hee exhorts and instructs the Corinthians in the right use of it and that in six waies First Shewing the danger of guilt which they are liable to who prophane this Sacrament For whosoever without preparation and reverence otherwise than becomes such an Ordinance approaches so great mysteries abuses the Sacrament despiseth Christ and comes near to the wickedness of those that crucified Christ. Vers. 28. But let a man examine himself and so let him eat of that Bread and drink of that Cup. Secondly Shewing the easiness of preparation that every one may worthily receive this Sacrament Onely saith hee set every man examine himself that being sensible of the greatness of his sin and misery hee may see how much need hee hath of a remedy by Christ and let him consider with what Faith and purposes of holiness hee is bound to approach communion with Christ who is a thousand times lost without him and when hee hath examined himself so let him eat and drink in that holy Banquet i. e. so let him apply the thing signified with his participation of the sign that hee consider what need hee hath of it Vers. 29. For hee that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body Thirdly Having shewed the punishment of eating unworthily That hee brings judgement or temporal and eternal punishment unless hee repent upon himself by unworthy eating and drinking who participates of the outward Sacrament without examination of himself because hee discerns not this Feast or the thing signified from his own common Supper but comes to the Lords Table no otherwise than to some common one Vers. 30. For this cause many are weak and sickly among you and many sleep Fourthly Shewing before their eyes the examples of Gods temporal anger in diseases and death it self inflicted already upon many of the Corinthians for their prophanation of the Sacrament Vers. 31. For if wee would judge our selves wee should not bee judged Hee clears from severity this infliction of temporal judgement First From the equity of it That God justly punishes those that judge not themselves or repent not but lye securely in their sin which hee would not do if they repenting would judge themselves Vers. 32. For when wee are judged wee are chastened of the Lord that wee should not bee condemned with the world Further That the inflicting of these punishments is a fatherly chastisement whereby the faithful may bee brought to repentance and not perish with the world Vers. 33. Wherefore my Brethren when yee come together to eat tarry one for another Fifthly The Apostle directs the Corinthians to a right use of the Supper giving a Precept to avoid Schism that they would tarry one for another and would partake of the holy Supper together and every man take not his supper asunder because the Supper of the Lord is a common action of the Church in the publick Assembly to bee celebrated after the manner of a Feast Vers. 34. And if any man hunger let him eat at home that yee come not together unto condemnation And the rest will I set in order when I come Sixthly By forbidding their manner of feasting in publick by their feasts of charity before the holy Communion and commanding that if need were they would eat at home to satisfie their hunger repeating the danger of prophaning the Supper and of the
in question There are three parts of the Chapter In the first hee confirms the Corinthians in the Faith of the Gospel and by name of the Article of the Resurrection of Christ to vers 12. In the second hee confirms the doctrine of the Resurrection of our bodies to vers 35. In the third hee confutes the objections against this Faith that the faithful being confirmed may bee more constant to the end Vers. 1. Moreover Brethren I declare unto you the Gospel which I preached unto you which also you have received and wherein you stand That which belongs to the first Because by denying of the Resurrection hee knew the whole Gospel was overthrown First Hee confirms the Corinthians in the Faith of the Gospel in general silently admonishing them that they would not fall from it using five Arguments The first Argument I constantly preached the Gospel to you Therefore keep firmly my doctrine Yee received Argum. 2. You have now received the Truth by Faith Therefore keep it Wherein you stand Argum. 3. You have kept this doctrine hitherto and even now also you profess it Therefore keep it Vers. 2. By which also yee are saved if yee keep in memory what I preached unto you unless yee have beleeved in vain Argum. 4. By this Gospel you are to obtain salvation unless your Faith bee Hypocritical Therefore keep it Vers. 3. For I delivered unto you first of all that which I also received how that Christ died for our sins according to the Scriptures 4. And that hee was buried and that hee rose again the third day according to the Scriptures Argum. 5. Confirming also that which went before because that which is preached and beleeved by you concerning the death and resurrection of Christ c. was revealed from Heaven Therefore keep it Christ Afterwards especially confirming their Faith First Concerning the death of Christ for our sins because according to the Scriptures it is preached and beleeved 2 Concerning the burying of Christ because also it is beleeved according to the Scriptures and lastly concerning the resurrection of Christ hee confirms their Faith by an eightfold Testimony The first Testimony is of the Scriptures Vers. 5. And that hee was seen of Cephas then of the twelve 6. After that hee was seen of above five hundred Brethren at once of whom the greater part remain unto this present but some are fallen asleep 7. After that hee was seen of James then of all the Apostles 2. Testimony is of Peter the Apostle who saw Christ alive again 3. Testimony is of the twelve Apostles gathered together 4. Testimony is of the five hundred Brethren many of whom then saw him 5. Testimony is of Iames. 6. Testimony is of all the Apostles who at the second time being together saw Christ alive again Vers. 8. And last of all hee was seen of mee also as of one born out of due time 9. For I am the least of the Apostles that am not meet to bee called an Apostle because I persecuted the Church of God 10. But by the grace of God I am what I am and his grace which was bestowed on mee was not in vain but I laboured more abundantly than they all yet not I but the grace of God which was within mee 7. Is the testimony of Paul himself which although it may seem to bee little valued by some because that after Christs death and ascending into heaven hee as an abortive off-spring was suddenly sent forth into the light of the Gospel and also because for his past life in the state of nature hee might deservedly bee accounted the least of the Apostles yet in respect of the grace bestowed upon him hee shews that his testimony might bee compared with the testimony of the rest because the grace of God was by so much the clearer manifested towards him than towards the other Apostles by how much the more his Conversion was more wonderful than the Conversion of the other Apostles and by how much the grace of God was more approved by working in him and by him and his great labours in the Gospel and was more famous than that which was expected in the other Apostles in regard of the effects The whole praise of this excellency hee gives wholly to the grace of God but no part of the glory to himself Vers. 11. Therefore whether it were I or they so wee preach and so wee believed 8. Testimony is the consent of Paul and the other Apostles in the preaching of the Resurrection of Christ to all which testimonies the Corinthians set to their Faith for a Seal The second Part. Vers. 12. Now if Christ bee preached that hee rose from the dead how say some among you that there is no Resurrection of the dead The second part of the Chapter in which hee proves the Doctrine of the Resurrection delivered to them was true and the Doctrines of those that deny the Resurrection was false The Proposition is propounded in this verse hee brings fifteen arguments to the proof seven of them are drawn from a seven-fold absurdity that would follow Vers. 13. But if there bee no Resurrection of the dead then is Christ not risen The first argument and first absurdity It follows from their own Doctrines that Christ is not risen Therefore it is false for between Christ the Head and Believers who are the members there is such a union that the Resurrection of these being denied his Resurrection also is denied e contra Vers. 14. And if Christ bee not risen then is our preaching vain and your faith is also vain 2. Absurdity and Argum. 2. By consequence it follows from their tenents that the preaching of the Apostles is vain Therefore it is false Vain Absurdity 3. and Argum. 3. It will follow hee sayes that your faith is vain Therefore their Doctrine is false for unless Christ had risen neither righteousness nor eternal life nor any other effects of Christs Resurrection had been expected Vers. 15. Yea and wee are found false witnesses of God because wee have testified of God that hee raised up Christ whom hee raised not up if so bee that the dead rise not Absurd 4. and Argum. 4. It would follow that wee spoke a false testimony not only of Christ but also of God the Raiser of Christ who is not the Raiser of Christ if there bee no Resurrection Therefore their Doctrine is false Vers. 16. For if the dead rise not then is not Christ raised The reason is because if the Doctrine of our Resurrection bee false the Doctrine also of Christs Resurrection is false neither can consist Vers. 17. And if Christ bee not raised your Faith is vain yee are yet in your sins Absurd 5. and Argum. 5. It would follow also from their Doctrine that beside the vanity of your faith that you are yet in your sins without redemption Therefore it is false for hee having redeemed us unless hee had risen again our redemption had been none
the dead Argum. 13. That there is a future Resurrection hee proves after this manner Unless there bee a Resurrection of the Dead what benefit will accrew to those that are tossed with the waves of Persecution for some that are dead i. e. for Christ and the Saints that are dead whose Resurrection while they defend they profess and assert the Resurrection of Christ past and of the Saints hereafter for so the word To bee baptized is taken Mar. 10.38 and the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for Act. 9.16 And it is absurd that they who suffer Martyrdome for defending the Resurrection of the Dead should bee disappointed of their hope Therefore there shall bee a Resurrection Vers. 30. And why stand wee in jeopardy every hour Argum. 14. Hee confirms in this the sense of his former Argument If it seem not absurd that other Martyrs should lose their labour all Christians will at least think it absurd that wee Apostles should lose our labour who Preaching and hoping for the Resurrection of the Dead are in continual dangers Therefore there shall bee a Resurrection Vers. 31. I protest by your rejoycing which I have in Christ Iesus our Lord I die daily This Argument hee confirms by the testimony of his own experience seriously affirming how certainly hee gloried with the Corinthians in Christ so certainly did hee dayly undergo one death after another for the Gospel being every day cast into new dangers of his life Vers. 32. If after the manner of men I have fought with beasts at Ephesus what advantageth it mee if the dead rise not Let us eat and drink for to morrow wee die 33. Bee not deceived evil communications corrupt good manners In particular hee gives instance of a notable danger in fighting with beasts at Ephesus in a plain sense and as men ordinarily understand this phrase for to condemn to the beasts was an usual kind of death which Christians were allotted to as Histories make mention What need the Apostle undergo this danger To what purpose had this been unless a Resurrection had been to bee hoped and defended Let us eat Argum. 15. If the dead arise not the gluttonous Religion of Epicures was best Let us eat and drink for to morrow wee shall die as some amongst them like hogs began to grunt But this is absurd Therefore the dead shall rise Instead of the Assumption hee forbids that they attend not to these rotten kind of speeches which might infect them either with false doctrine or vicious manners Vers. 34. Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame Further intimating that the Authors and Fomenters of this Error amongst them were sleeping in their ignorance of God in both bodily and spiritual intemperance of this world drunk with pleasures hee therefore exhorts them that they would awake to righteousness i. e. That they which minded their own matters pleasing themselves in their own wit would shake off slothfulness and imploy their wit about good and holy matters rather upbraiding all of them as a shameful thing to suffer those Atheists the Authors of this error Vers. 35. But some men will say how are the dead raised up and with what body do they come The third part of the Chapter follows wherein hee answers three Objections of the Adversaries The first is this It seems impossible that the dead should arise for how should it bee Object 2. No man can describe with what bodies they shall arise Object 3. Vers. 51. What shall become of those that are alive at the coming of the Lord they therefore because they die not cannot rise again Vers. 36. Thou fool that which thou sowest is not quickned except it die Hee answers to the first Objection It is not impossible that the dead should arise because the seed dies yearly and rises again as it were Vers. 37. And that which thou sowest thou sowest not that body that shall bee but bare grain it may chance of Wheat or of some other grain 38. But God giveth it a body as it hath pleased him and to every seed it s own body Hee answers the second Objection That our bodies the same in substance but diverse in quality shall rise again This hee confirms four waies First By the example of Grains of Corn as a bare Grain dry and hard c. It is raised in substance and kind the same but diverse in quality so our bodies the same in substance but of most different qualities shall arise Vers. 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds Secondly From the like example of flesh As God can and daily doth produce not onely divers seeds but also divers kinds of flesh for all flesh is not of the same kind so hee can raise the same flesh of the self same man changing his qualities 40. Vers. There are also celestial bodies and bodies terrestrial But the glory of the terrestrial is one and the glory of the celestial is another 41. There is one glory of the Sun another of the Moon and another glory of the Starrs for one Starre differeth from another Starre in glory 42. So also is the resurrection of the dead it is sown in corruption it is raised in incorruption 43. It is sown in dishonour it is raised in glory it is sown in weakness it is raised in power 44. It is sown a natural body it is raised a spiritual body There is a natural body and there is a spiritual body Thirdly From the like difference betwixt Stars and terrestrial bodies As God hath beautified celestial bodies with a celestial and terrestrial bodies with a terrestrial glory and hath distinguished celestial bodies amongst themselves with a different glory as is to bee seen in the Sun Moon and Stars So also the body in the resurrection when it is raised it shall differ from it self falling into the grave as that which is incorruptible from that which is corruptible as that which is comely from that which is filthy powerful from that which is weak spiritual from that which is natural That is called a natural body which is quickened by the soul after the manner of living Creatures by means of meats elements c. And that is a spiritual body which retaining the soul is supported by the Spirit of God without means as the Angels Vers. 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickning Spirit Hee explains this last difference betwixt a natural and a spiritual body and proves it because the phrase might seem somewhat harsh by leading us to the first Adam as to the Original of our first State in a natural body and to CHRIST the second Adam as to the Original of our second State in a spiritual body and compares these two in a three-fold
Conversion and Salvation of so many men should bee ascribed to the virtue of the Apostle that it should bee wholly ascribed unto God for by so much the more the Power of God is conspicuous in great works by how much the weakness of the Instrument more evidently appeareth Vers. 8. Wee are troubled â—n every side yet not distressed wee are perplexed but not in dispair 9. Persecuted but not forsaken cast down but not destroyed Hee answers 3. That all his afflictions are moderated and hee himself is upheld by God in all things that hee is not destitute of the help of God doth not sink under his burthen that hee doth not forsake God nor dispair is not forsaken of God not left or lost Therefore it matters nothing how weak he is in himself Wee are afflicted hee saith yet not distressed i. e. on every side wee are troubled with adversity but wee are not brought into such streights as to bee over-whelmed but wee are preserved by the help of God in the midst of afflictions Wee are perplexed but not in despair i. e. wee doubt sometimes what may bee done in the dangers of this life but wee are not so destitute that wee are void of all counsel Wee are persecuted but not forsaken i. e. God permits us to bee vexed and evil intreated by the enemies of the Gospel but hee neither permits us to bee slain before the time by him determined neither doth hee withdraw his consolations from us Wee are cast down but not destroyed that is wee sometimes seem presently ready to perish but God helping us wee are kept from perishing Vers. 10. Alwayes bearing about in the body the dying of the Lord Iesus that the life also of Iesus might bee made manifest in our body Hee answers 4. That his afflictions make for the glory of Christ because the Image of Christ suffering and dying may bee seen in them and that the virtue and strength of Christ living may appear in supporting him under so many afflictions Therefore it matters not how weak hee may bee in himself Vers. 11. For wee which live are alway delivered unto death for Iesus sake that the Life also of Iesus might bee manifest in our mortal flesh Hee confirms this from hence that the Apostles who lived in the midst of troubles by the strength of Christs Spirit for the cause of Christ daily undergo danger that the quickning Virtue of Christ may more and more appear in sustaining their fleshly infirmities obnoxious to that miserable condition Vers. 12. So then death worketh in us but life in you Object 2. But not necessarily because thou art the Servant of Christ therefore thou shouldest bee also miserable and contemned For wee Corinthians are Christians and yet wee live more prosperously Hee answers four manner of wayes 1. By granting it to bee so yet by the Wisdome of God it comes to pass that in some stronger Christians as the Apostles the Image of Christ dying might rather appear at least to the world But in others as the weaker Corinthians the efficacy of Christs Life supporting them under extreme afflictions might bee more apparent to the world Vers. 13. Wee having the same spirit of Faith according as it is written I believed and therefore have I spoken wee also believe and therefore speak 14. Knowing that hee which raised up the Lord Iesus shall raise up us also by Iesus and present us with you Hee answers 2. Although the Apostles may bee afflicted more than the Corinthians yet there is the same Spirit of Faith both in them and in the Corinthians by which Faith believing with David Psalm 116. ver 10. The Apostle dare promise to himself together with the Corinthians a glorious Resurrection although now hee is more pressed under the Cross than they Vers. 15. For all things are for your sake that the abundant grace might through the thanksgiving of many redound to the glory of God Hee answers 3. That hee was afflicted for their consolation and confirmation as also that from his afflictions and deliverances occasion of praying and suffering together with the Apostles might not onely bee given to the Corinthians But also occasion of thanksgiving with them for their eminent deliverances from trouble which God forthwith granted to him with the rest of the Apostles and was about to grant Vers. 16. For which cause wee faint not but though our outward man perish yet the inward man is renewed day by day Hee answers 4. That hee was not tyred nor wearied by his afflictions whereof hee subjoyns three Reasons Reason 1. Because as much as was diminished of those goods that made for the maintaining the State of this present life so much was added to his holiness for the increasing of his spiritual life Vers. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Reason 2. Because it did procure an unspeakable weight of glory to the promoting of which afflictions help as instruments and means both of mortification and glorification so that no afflictions are to bee accounted of yea truly the lightness of afflictions which is but for a moment clearly vanisheth and becomes as nothing in comparison with future glory Vers. 18. While wee look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Reason 3. Why hee doth not wax faint is Because saith hee by Faith I look at things eternal and invisible by reason of which I despise all temporal and visible i. e. both Riches Honours and Profits c. I do not look at because those are onely durable for a time but I have my mind intent upon those good and eternal things which God hath promised Therefore I do not weigh the loss of temporal things by all which the Apostle confirmeth the Corinthians lest they should bee offended at his afflictions CHAP. V. HEE goes on to shew more fully his faithfulness in the Ministery by mentioning seven impellent causes whereby hee was moved to faithfulness in the discharge of his duty Vers. 1. For wee know that if our earthly house of this Tabernacle were dissolved wee have a building of God an house not made with hands eternal in the heavens The first impellent cause to faithfulness in the Ministery is his certain confidence of a blessed immortality which after death remains for him and all the rest of the faithful Ministers of Christ of which felicity also the body shall bee partaker in the Resurrection I am perswaded saith hee that after the dissolution of this my frail body I shall continually injoy felicity of soul and the glorious immortality of a raised body why should not I therefore bee faithful so long as I dwell in this mortal body Vers. 2. For in this wee groan earnestly desiring to bee cloathed upon with our house which is from Heaven
The solidity of this his confidence or perswasion is confirmed by seven Signs all which did stir up his mind to faithfulness Sign 1. Is a desire of departing out of this life that hee might obtain immortality or bee endued instead of a corruptible body with immortal glory An Argument certainly of a mind conscious of its sincerity and certified of future happiness Vers. 3. If so bee that being clothed wee shall not bee found naked Hee limits this sign and priviledge of being endued with future glory That it may belong to those onely who departing out of this life to an immortal and immutable state are not found naked i. e. not destitute of that true covering whereby our filthy nakedness is covered which covering is Christ or Christs Righteousness which can alone cover our sins wherein our nakedness consists This therefore is the second Sign of his solid desire of going out of this life and of a mind very conscious of the faithful administration of his office that hee knew himself to bee in the number of those to whom alone the certainty of being cloathed upon with glory belonged to wit of those who are cloathed already with that covering whereby the foul nakedness of sinners is covered i. e. the Righteousness â—f Christ with which except a man bee cloathed in this life hee shall bee found naked in the other and shall remain naked for ever Vers. 4. For wee that are in this Tabernacle do groan being burdened not for that wee would bee uncloathed but cloathed upon that mortality might bee swallowed up of life Sign 3. That the desire of his departing this life arising from this confidence was holy i. e. it was derived not so much from the weariness of natural life but from the hope of a better This is that which hee saith although hee groan and bee sorrowful in his body yet hee would not bee uncloathed of this body but that this body might bee cloathed upon with immortality and that mortality might bee swallowed up of immortality Vers. 5. Now hee that hath wrought us for the self-same thing is God who also hath given unto us the earnest of this Spirit Sign 4. That this desire is not natural but the supernatural work of God stirred up and formed in the hearts of his own by the special work of God It is God that hath wrought formed and created us for this thing His confidence therefore is solid Who also Sign 5. That this confidence of a better life is sealed by the earnest of the Spirit having as it were a taste and experience of that life in the peace and joy of the Spirit i. e. in the first fruits of that happiness which is to come Vers. 6. Therefore wee are alwaies confident knowing that whilst wee are at home in the body wee are absent from the Lord. Sign 6. That this confidence is firmly grounded in the certain perswasion of his nigher access to the Lord which should bee vouchsafed to him after death when doubtless even as in one house hee should dwell with God who now in the body is as absent from the Lord. Vers. 7. For wee walk by Faith not by sight 8. Wee are confident I say and willing rather to bee absent from the body and to bee present with the Lord. Sign 7. Confirming the former that hee knoweth himself to walk by Faith in this life and not by sight of the beatifical vision which abideth for us in the life to come who in our sense are absent from the Lord while wee are present iâ— the body Therefore more vehemently and confidently hee did both desire and chuse to go to the Lord rather than to remain in the body Vers. 9. Wherefore wee labour that whether present or absent wee may bee accepted of him That this confidence confirmed by so many signs of sincerity was the impellent cause to his faithfulness in his Ministery hee now expresly declares Because whatsoever change towards life or death did happen to him out of this confidence hee did indeavour to please God with no less diligence than those which contend for honour that both in this life or pilgrimage and in his death or approaching to God hee might bee made acceptable to him Vers. 10. For wee must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that hee hath done whether it bee good or evil His second impellent cause to faithfulness in his Ministery is the consideration of punishments and rewards which abide every one according to their works at the last judgement in which God will inflict punishments upon the wicked but to the godly whose good works after their sins are pardoned onely remain hee shall render rewards Vers. 11. Knowing therefore the terrour of the Lord wee perswade men but wee are made manifest unto God and I trust also wee are manifest in your consciences He shews by calling God and the consciences of the Corinthians to bee his witnesses that this Argument hath urged him to faithfulness in the Ministery For the apprehension of that future terrible judgement hath affected this that he exhorted all to reconciliation with God by Faith Vers. 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart He solves two Objections which his adversaries may object against him so earnestly glorying of his faithfulness Object 1. Thou O Paul gloriest some one may say whilst thou commendest thy self Hee answers that hee did not say these things for that end but that the Corinthians may have that for his defence whereby to repress their vain and boasting Teachers who did diminish the authority of the Apostle amongst them and did glory in the presence of men otherwise than their conscience and the truth of the matter did permit For they being destitute of piety or matter of glorying in heart they gloried in their adulterated eloquence Vers. 13. For whether wee bee besides our selves it is to God or whether wee bee sober it is for your cause Object 2. But O Paul thou art besides thy self who doest so openly confute such Teachers Hee answers that hee did not dispute but give a reason of the fact as it did become a wise man to wit that hee uttered those things for the glory of God and their salvation For sayes hee if I praise my Ministery which seems to bee the part of one besides himself I do it for the Glory of God lest my Gospel should bee undervalued If I speak humbly of my self as sober men use to do I do it for your good Vers. 14. For the Love of Christ constraineth us because wee thus judge that if one dâ—ed for all then were all dead The third impellent cause to faithfulness containing a reason of the former saying is his love wherewith hee loved Christ which did cast
that hee might better do service to the Corinthians freely ver 8. by name from the Macedonian Philippians lest hee should bee chargeable to the Corinthians Vers. 10. As the truth of Christ is in mee no man shall stop me of this boasting in the Regions of Achaia 11. Wherefore because I love you not God knoweth 12. But what I do that I will do that I may cut off occasion from them which desire occasion that wherein they glorie they may bee found even as wee Lest hee should seem to repent of what hee had done he determined that he will not afterwards be chargeable to them or will not receive wages which hee confirms with an oath v. 10. And lest they should take it ill as if it was for want of love that he would not receive wages of them hee professes that he had thus determined out of special love to them calling God to Witness concerning the truth of his words ver 11. and that for this end lest the false Apostles should seem to exceed him in his boasting from whom hee would have the occasion of reproaching him so taken away who otherwise would say that Paul preached to the Corinthians for the encreasing his substance Vers. 13. For such are false Apostles deceitful workers transforming themselves into the Apostles of Christ. 14. And no marvel for Satan himself is transformed into an Angel of Light 15. Therefore it is no great thing if his Ministers also bee transformed as the Ministers of Righteousness whose end shall bee according to their works Reason 7. Shewing the necessity of his boasting because the wickedness of his Emulators did compel him to this boasting for they did feign themselves the Apostles of Christ and Workers in the Vineyard of God when in the mean while they only cared for their own business not Gods they preached the Gospel for profits sake and their own honour they feigned themselves Ministers of Christ when they did only personate Stage-players ver 13. neither is it to bee wondered at seeing these deceivers were the Apostles of Satan imitating the Devil who sometimes puts on the form of some celestial Angel that under the pretence of zeal and piety hee might beguile men whose manners his Emulators did follow pretending the glory of Christ when in the mean while they sacrificed all their labour to the belly to their purse to their honour nothing solicitous what became of the Apostles what of the Churches so that they might obtain their desires To whom therefore the Apostle threatens eternal death according to their deserts Vers. 16. I say again let no man think mee a fool if otherwise yet as a fool receive mee that I may boast my self a little 17. That which I speak I speak it not after the Lord but as it were foolishlie in this confidence of boasting Reason 8. Because they should find that it was wisely done that hee was necessitated to this boasting which hee desires them to take notice of but if as yet for the present they could not perceive the just necessity and prudence of his boasting at leastwise hee desires that they would bear with him patiently a little as foolishly boasting until hee could finish his Speech and Apology ver 16. Yeelding only but not affirming that hee foolishly boasted or that it was un-beseeming him to God-ward for otherwise the Apostle with the greatest Wisdome of the Spirit did most justly boast to the glory of God and the benefit of the Church in this whole business Vers. 18. Seeing that many glorie after the flesh I will glorie also Reason 9. Because the false Apostles did falsly glory against him therefore hee contends that it is an equal thing that hee himself should truly boast in his own defence Vers. 19. For yee suffer fools gladlie seeing yee your selves are wise Reason 10. Wise men were wont to bear with those that seemed more foolish as you know by experience Why should yee not therefore suffer mee of necessity to boast although herein I may seem foolish to some amongst you Vers. 20. For yee suffer if a man bring you into bondage if a man devoure you if a man take of you if a man exalt himself if a man smite you on the face Reason 11. Because yee suffer more harsh things as it appears than this foolishness of my glorying For 1 Yee suffer those importunate men who bring you into bondage Such were the false Apostles who exercised their power over them dividing the Church of Corinth into factions and set up themselves Captains and Lords of their Followers amongst the Corinthians as of Souldiers and Servants 2 Yee suffer those which devoure you such were the false Apostles affecting stately banquets and eating up the substance of the Corinthians 3 Yee suffer spoilers such also were the false Apostles who would not indeed take wages but in the mean while they coveted gifts and did collogue and receive them from the Corinthians 4 Yee suffer those that contemn you such were the false Apostles who because of the Stock and Hebrew Nation which they were of and some gifts of the Spirit given to them above the Church of Corinth gathered out of the illiterate and ignoble Gentiles did above measure exalt themselves 5 Yee suffer those that smite you on the face or those that use you reproachfully Why therefore should not yee suffer this may just boasting Vers. 21. I speak as concerning reproach as though we had been weak howbeit wherein soever any is bold I speak foolishlie I am bold also Hee expounds what it is to smite on the face that it is not to bee understood of external violence but in respect of reproach which in some measure hee found amongst the Corinthians from those false teachers when the false Apostles hit the Corinthians in the teeth with the lowness of their minds in that they subjected themselves to Paul an handicrafts man for what else was this but to smite the Corinthians in the face and insult over the holy Apostle The Second Part. Howbeit whereinsoever The second part of the Chapter follows in which the way already being prepared for him to a just glorying and the necessity of it being demonstrated hee compares himself with those glorious Doctors proving himself not inferiour to them in four Characters of his dignity but to bee preferred before upon many accounts Sign 1. Of his dignity propounded in general that hee was inferiour to them in nothing whatsoever they looked upon in their glorying In the mean while hee modestly grants a shew of folly in this his glorying which yet hee wisely prosecutes Vers. 22. Are they Hebrews so am I Are they Israelites so am I The second sign of his dignity more specially laid down that hee is worthy to bee compared to them in the Nobility of his Linage For if hee had sought glory from a Holy Nation hee sprung from that family which had not mixt themselves with the Gentiles hee was an Hebrew from Hebrew
is made in his book Vers. 14. Alexander the Copper-Smith did mee much evil the Lord reward him according to his works 15. Of whom bee thou ware also for hee hath greatly withstood our words Artic. 2. It relates to Alexander the Copper-Smith an enemy to the Gospel who earnestly withstood the Apostle in his preaching and was very troublesome to him to whom out of well-tempered zeal in the Spirit of God hee wishes divine revenge as to a malicious and obstinate enemy and hee warns Timothy to take heed of him lest hee receive the like injuries from him Vers. 16. At my first answer no man stood with mee But all men forsooke mee I pray God that it may not bee laid to their charge Artic. 3. Hee mentions four remarkeable things which befell him at his first defence when hee first pleaded his cause before Neroes judgement seat The first is that none in the Church at Rome assisted him or became any waies helpful to him which is an Argument that hee did not succeed Peter there nor that hee was Bishop of Rome which desertion of him hee imputes to the infirmity of the Saints at Rome Therefore hee intercedes to God for them and beseeches him to pardon them Vers. 17. Notwithstanding the Lord stood with mee and strengthened mee that by mee the preaching might bee fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion The second is That the Lord was his help in the defence of his cause and supported him by his Grace against all accusations whereof hee gives the Reason That so the Lord did more illustriously confirm and commend the preaching of the Gospel amongst the Gentiles Out of the mouth The third is That God delivered him from the present danger of death or from the cruelty of Nero and his adversaries which accused him as it were out of the mouth of the Lion Vers. 18. And the Lord shall deliver mee from every evil work and will preserve mee unto his heavenly Kingdome to whom bee glory for ever and ever Amen The fourth is That by this experience God had confirmed his Faith in him that hee would preserve him lest daunted with any danger hee should defile himself in any evil work even until hee should translate him into his heavenly glory upon which account hee gives thanks to God with confidence Vers. 19. Salute Prisca and Aquila and the houshold of Onesiphorus 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Do thy diligence to come before Winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the Brethren Artic. 4. It contains the salutations sent to Prisca or Priscilla and her Husband Aquila and to the houshold of Onesiphorus Trophimus Artic. 5. Wherein to hasten the comming of Timothy hee mentions the absence of Erastus and Trophimus who might minister unto him and supply the place of Timothy Salutes Artic. 6. It contains the salutations sent from some Saints at Rome who were with the Apostle while hee writ these things Vers. 22. The Lord Iesus Christ bee with thy spirit Grace bee with you Amen Artic. 7. Hee concludes his Epistle wishing the presence of Christ with the spirit and soul of Timothy and praies for grace to the whole Church whom it concerned to understand the Doctrine set down in this Epistle that with the greater reverence they might receive the Ministery and acknowledge the authority of Timothy The Epistle of Paul to TITVS Analytically expounded THE CONTENTS WHen Paul had onely laid the foundation of a Church in the Isle of Crete which is also called Candia making haste to some other place as it became the Apostle of the Gentiles hee leaves Titus and enjoyns him as an Evangelist to prosecute the work But when Paul understood that hee was contemned by some and that hee might bee brought into further contempt by those that were obstinate as if hee had been a common Pastor Paul invests him with Authority and puts upon him as it were his own person as well in making Ministers as in the whole administration of the Church and encourages him to go forward in the work of the Lord. Besides the Preface and Conclusion there are three parts of the Epistle according to the number of the Chapters The first is concerning the Election of Ministers Chap 1. The second is concerning the duties of each ranck in the Family Chap. 2. The third is concerning the duties of all Christians Chap. 3. CHAP. I. AFter the Preface to vers 5. Hee instructs Titus about the chusing of Pastors shewing who are to bee admitted to vers 10. and who are to bee rejected to the end Vers. 1. Paul a servant of God and an Apostle of Iesus Christ according to the Faith of Gods Elect and the acknowledging of the Truth which is after godliness The Preface contains three things 1 A description of the Pen-man vers 1 2 3. 2 A description of him to whom hee writes 3 A salutation with an Apostolical benediction vers 3 4. In the description of the Pen-man Paul his authority is asserted from these eight heads 1 That hee is a servant of God and that is maintained against the Jews who reproached him as a deserter of the Religion of his Country 2 That hee is an Apostle of Iesus Christ who by an immediate commission to all Nations held the supreme degree of Ministry in the Church 3 That his Doctrine agrees with the Faith of Abraham and the Fathers and all the Elect which every one of them that are elected would receive none but Reprobates would reject because it contains nothing but the known and acknowledged Truth instructing men to godliness and the pure worship of God Vers. 2. In hope of eternal life which God that cannot lye promised before the world began Hee adjoyns the remaining commendations of his Doctrine and the Arguments of his Authority 4 That it brings a lively hope of eternal life to Beleevers 5 That it is upheld by the testimony of God that cannot lye or it is impossible for him to lye or to speak what is not or not to bee able to effect what hee saith 6 That the original of this Truth is most Ancient inasmuch as God hath promised eternal life not onely in the beginning of the world preaching it to our first Parents in paradise but also covenanting with his Son designed to bee our Mediatour about it before the world was made in the Covenant of Redemption 7 That this Truth was most wisely revealed i. e. by degrees and in convenient seasons as it seemed good to God it was made known and now is openly manifested by the preaching of the Gospel Vers. 3. But hath in due times manifested his word through preaching which is committed unto mee according to the Commandement of God our Saviour 8 That the charge of preaching this Gospel by special Ordination and deputation of our Saviour Christ was committed to
an one Christ is i. e. how excellent hee is in the offices of his Apostleship or of his Prophetical and Priestly office wherein hee humbled himself and suffered Argum. 1. From Psal. 8.5 to this purpose The man Christ is highly accounted of with God and other men are subjected because of him if the Majesty of God and the Magnificence of his works bee compared with the meanness of humane nature or if it bee considered how great God is and how eminent his other works and how mean and low man is Therefore the excellency of Christ as man ought not to bee lessened with us because of the infirmities and sufferings of the humane nature which hee took Vers. 7. Thou madest him a little lower than the Angels thou crownedst him with glory and honour and didst set him ruler over the works of thy hands Argum. 2. From Psal. 8.6 Although Christ in the time of his humiliation was made lower than the Angels in respect to his sufferings in the flesh yet that humiliation was not perpetual but for a short time and onely in part in respect to the humane nature that suffered Because the price of Redemption being paid hee was raised from the dead exalted to the right hand of God and crowned with glory and honour declared Lord and King over all the works of God Therefore wee ought not to detract from him because of his sufferings in the flesh Vers. 8. Thou hast put all things in subjection under his feet For in that hee put all in subjection under him hee left nothing that is not put under him But now wee see not yet all things put under him 9. But wee see Iesus who was made a little lower than the Angels for the suffering of death crowned with glory and honour that hee by the Grace of God should taste death for every man Argum. 3. From Psal. 8.7 Christ is the Lord of Angels even as hee is man For God hath put all the works of his hands without exception in subjection to him and so amongst the rest Angels Therefore c. But now Argum. 4. Propounded by way of Solution to an Objection Although yet wee see not all things subjected unto Christ in respect to his members which are daily opposed by very many enemies Yet wee see not with the eyes of Faith onely but even the light of reason by many tokens and are convinced by the multitude of miracles Christ after his humiliation below the condition of Angels now crowned with glory and honour in his own person in Heaven and sitting at the right hand of his Father till all his enemies bee made his foot-stool and thus wee see the victory of Christ begun Therefore wee must not detract any thing from the excellency of Christ because of his sufferings either in his own person or in his members A little Argum. 5. From the fore-telling of his humiliation Psal. 8.6 From the decree of God and to the fulfilling the Prophecies of Christ it behoved him to bee humbled and suffer death and to this end in a sort to bee made lower than the Angels that hee might suffer death Therefore c. Taste Argum. 6. Not unadvisedly or compelled by necessity did Christ suffer but freely or out of the gracious good will of God towards us hee tasted death for a short time not for himself but for all us his Sons that hee might bring us to salvation as it is expounded in the following verse Therefore his estimation is not to bee lessened because of his sufferings in his assumed flesh Vers. 10. For it became him for whom are all things and by whom are all things in bringing many Sons unto Glory to make the Captain of their salvation perfect through sufferings Argum. 7. It was agreeable to the Glory of God who is the Author and End of all things seeing that his justice mercy wisdome power and the rest of his Attributes might bee manifested chiefly by the sufferings of Christ that hee might consecrate inaugurate consummate and every waies make him meet to bee Captain of our salvation the more conveniently by afflictions to bring many Sons his Elect to life and glory not by his Doctrine onely nor onely by the example of his life but also by the merit of his death undergone for the redeeming of them Therefore his excellency ought not to bee abated because of his sufferings in the flesh Vers. 11. For both hee that sanctifieth and they who are sanctified are all of one For which cause hee is not ashamed to call them Brethren Argum. 8. The Redeemer and the Redeemed Hee that sanctifies and they that are sanctified not onely by the decree of God and the predictions of Scripture but also from Justice it self are of one and the same Nature of the same Natural lump derived from the same Adam For the Justice and Wisdome of God required that in the humane Nature which had sinned sin should bee punished And therefore required that the Redeemer of men should bee truly man Therefore the reputation of Christ the Son of God because of his assuming the infirmities of humane Nature is not to bee diminished For which Argum. 9. Confirming the former The Messias would bee incarnate that wee might bee his Brethren and that hee might shew forth himself a Brother unto us And although hee is the Son of God yet hee is not ashamed to call the Redeemed or Elect his Brethren Therefore the reputation of Christ is not to bee lessened because of his sufferings in humane flesh but rather ought wee to boast in his relation to us and to glorifie him so much the more because of his sufferings for us Verâ— 12. Saying I will declare thy name unto my Brethren in the midst of the Church will I sing praise unto thee This Argument hee proves by three Testimonies of Scripture The first is taken from Psal. 22.22 wherein Christ undertakes to pay the price of our Redemption and promiseth to preach the Righteousness purchased by his Obedience to his Brethren the Elect or the Church of the faithful in whose Congregations hee is present by his Spirit even after his ascension stirring up joy and thanksgiving in the hearts of the faithful by the preaching of Righteousness Vers. 13. And again I will put my trust in him and again Behold I and the children which God hath given mee The second Testimony is taken from Psal. 18.3 whence Christ is proved to bee man because put in the number of the Covenanters depending upon God by Faith Again Testimony the third From Isa. 8.18 where Christ is brought in by the Prophet associating himself with Children as his Brethren whom God had chosen and given to him to bee redeemed and saved whom hee presents with himself to the Father to bee glorified Vers. 14. Forasmuch then as the Children are partakers of flesh and blood hee also himself took part of the same that through death hee might destroy him that had the power of
than c. The Second Part. Vers. 16. For where a Testament is there must also of necessity bee the death of the Testator The second part of the Chapter follows wherein to take off the scandal of the Cross hee first proves the necessity of Christs death by six Arguments to vers 25. Furthermore the sufficiency of his offering once upon the Cross hee proves it by five Arguments to the end Argum. 1. The New Covenant of Christ is the New Testament of Christ Therefore it was necessary that the death of the Testator Christ should intercede Vers. 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Argum. 2. Confirming the former unless Christ had died the Covenant or Testament had not been firm for even amongst men a Testament is not valid while the Testator is alive but onely after his death For while hee lives it may be changed but not when hee is dead Therefore it was necessary that Christ should dye Vers. 18. Whereupon neither the first Testament was dedicated without blood Argum. 3. As the Old Testament was not dedicated unto God without typical blood so neither the New Testament can be dedicated or offered by way of satisfaction for sinful men without the true blood of Christ the true Mediatour the Antitype Therefore it was necessary Christ should dye Vers. 19. For when Moses had spoken every Precept to all the people according to the Law hee took the blood of Calves and of Goats with water and Scarlet wool and hysop and sprinkled both the book and all the people 20. Saying This is the Blood of the Testament which God hath enjoyned unto you Hee explicates and proves this Argument out of the History Exod. 24. concerning the dedication of the first Tabernacle by Blood where Moses sprinkled the Book of the Covenant and the people with the blood of Calves and Goats withall expounding the signification and use of the ceremony that that Blood was the Blood of the Covenant or a symbol of the Covenant typically made in those ceremonies and truly to bee fulfilled in the Blood of Christ. Vers. 21. Moreover hee sprinkled with blood both the Tabernacle and all the Vessels of the Ministery 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Argum. 4. As under the Law all things were purged either with blood or washings drawing virtue to purge from the Sacrifices so that without typical shedding of blood there was no remission of sins So in the New Covenant there can bee no remission of sins but by the shedding of the Blood of Christ Therefore the Death of Christ was necessary The Tabernacle and the Holy Vessels which were in themselves without pollution are said to bee sprinkled with blood because in respect to us were wee not purified by the Blood of Christ all things become polluted unto us Therefore the use of the most holy things must bee sanctified to us by Christ otherwise to the impure all things are impure in as much as in all things unbeleevers pollute themselves Vers. 23. It was therefore necessary that the patterns of things in the heavens should be purified with these but the heavenly things themselves with better Sacrifices than these Argum. 5. If the types ought to bee purged with typical blood heavenly things signified by those types ought to bee consecrated by better Sacrifices i. e. with the Blood of the Mediator himself who in his Virtue comprehends all Sacrifices and by consequence the Death of Christ was necessary Vers. 24. For Christ is not entered into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Argum. 6. Confirming the former Christ is not entred into the typical Holy place made with hands but into heaven signified by the holy place that constantly appearing there hee might intercede for us Therefore it behoved him to offer up a more excellent Sacrifice viz. himself as much as heaven exceeds the earthly Holy place and by consequence his death was necessary Vers. 25. Nor yet that hee should offer himself often aâ— the High-Priest entereth into the Holy place every year with blood of others Now hee proves the sufficiency of the one Oblation of Christ upon the Cross by five Arguments Argum. 1. Christ entred not often into the Terrestrial Sanctuary that hee might often offer up himself as the Levitical High-Priest who offered not his own but other blood yearly but is once entered into heaven Therefore that one Oblation of himself upon the Cross was sufficient whereby hee was admitted into heaven Vers. 26. For then must hee often have suffered since the foundation of the world but now once in the end of the world hath hee appeared to put away sin by the Sacrifice of himself Argum. 2. Unless that one Oblation of Christ upon the Cross had been sufficient hee must by often offering himself die often from the beginning of the world for if an Oblation of the Body of Chirst ought to have been often offered up for sin it would have been necessary that the Oblation should have begun at what time sin began to bee committed i. e. from the beginning of the world and from that time that Sacrifice ought to have been so often repeated as new sins were committed after the Sacrifice the courses of Sacrifice being acted over and over without number But this is absurd Therefore his once offering up upon the Cross was sufficient But now once Argum. 3. Christ in the fulness of time appeared to that end that by his one Oblation of himself he might abolish the sins of his people present past and to come For to the obtaining and application of remission of sins to the mortification and abolishing of sins of all the Redeemed or Elect there is virtue enough in the Death of Christ Therefore his one Oblation is sufficient Vers. 27. And as it is appointed unto men once to die but after this the Iudgement 28. So Christ was once offered to bear the sins of many and unto them that look for him shall hee appear the second time without sin unto Salvation Argum. 4. As it is appointed of God that all men shall once die and after death come to Judgement so it is appointed of God that Christ should onely once offer up himself to expiate the sins of many i. e. of his Elect and that hee should come the second time judge both of quick and dead Therefore his one Oblation of himself upon the Cross is sufficient The second time Argum. 5. Christ coming the second time at the Day of Judgement shall make it manifest to all the world that hee with one Oblation of himself hath most fully satisfied for sin and that the imputation of sin and the punishment or misery and whatever footsteps there are of sin are removed
So hee but by his Word commandeth and all standeth fast And this his Word is nothing else but his powerful Will ordaining things to bee and continue and powerfully making them so to bee and continue so long as hee will 4. Christ by himself purged our sins To wit by bearing our sins upon his body on the Tree 1 Pet. 2.4 Then 1. Our sins are filthiness that must bee purged 2. The satisfactory cleansing of our sins is not a thing to bee done by mens meritorious doings or sufferings but already done and ended by Christ before hee ascended and that by himself alone all creatures being secluded 3. Hee that upholdeth all things by the Word of his own Power and hee that purged our sins by his own Blood is but one self-same Person God and Man is He in one Person 5. Christ sate down on the right hand of the Majesty on high That is when Christ had cleansed our sins by his death hee ascended to Heaven and possessed himself as Man in the fellowship of the same Glory which as God hee had before the World was Joh. 17.4 5. Then 1. The Son is joyned in the fellowship of the same Glory with the Father as well in his Manhead after his Resurrection as in his Godhead before his Incarnation For though the glory of Christs Godhead was hid for a while by the sufferings of his Manhead yet was it not abolished nor in it self abated thereby but the Manhead first assumed unto the unity of Person with the Godhead that our Ransome might bee rich and then to the union of the same Glory that the Redeemer after the Ransomes paying might bee altogether glorious 2. Seeing hee that hath cleansed our sins is so glorious a Person all the means of his cleansing us how base soever such as were his Hunger and Thirst his Poverty and Weakness his shameful and painful Death should bee glorious in our eyes also 3. Majesty and Magnificence and Grandeur properly so called is the Lords The highest excellencies of the creature are but sparks of his Majesty and weak resemblances onely albeit their earthly glory often hold mens eyes so as they forget the Lords Greatness Vers. 4. Being made so much bâ—tter than the Angels as hee hath by Inheritance obtained a more excellent Name than they 1. Hee proveth Christ to bee greater than the Angels because his Name is more excellent than theirs For they are called Angels and hee Gods Son which hee is said to have by inheritance as due to him both as God by eternal Generation and as Man by assumption of our Nature in unity of one person according to which hee is not the adopted but natural Son of God Filius natus non filius factus Then God giveth not idle titles as God calleth things so they are or are made to be Christ as God is called Gods Son because by eternal Generation hee is so as Man hee is called Gods Son because by assumption of the humane nature unto the personal union of his Godhead hee is made so to be 2. As far as Sonship is above servile imployment so far is Christ more excellent than the Angels Vers. 5. For unto which of the Angels said hee at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and hee shall be to mee a Son 1. Hee proveth this point by Scripture Psal. 2.7 2 Sam. 7.19 and putteth them to improbation of his Doctrine by Scripture if they could Then 1. In the Primitive Church in matters of Religion all Authority was silent and Divine Scripture spake and determined questioned points of Truth 2. The Apostle counted it sufficient to bring Scripture for his Doctrine and permitteth no impugning of it but by Scripture 2. Onely of Christ saith God I have begotten thee Then 1. Howsoever God hath many Sons by Creation by Office by Grace and Adoption yet a Son by Generation a native Son hath hee none but Christ. 2. Christ is of the same Nature and Essence with the Father consubstantial with him because begotten of him in himself without beginning the Son being eternally in the Father and the Father eternally in the Son of the self-same Nature and God-head 3. This day have I begotten thee Being understood of Christ according to his God-head signifieth the Fathers timeless eternal perpetual constant and present Generation of his Son in himself being understood according to his state in his Man-head it signifieth the Fathers bringing forth of the Son to the knowledge of the World and declaring him to bee the Son of God with power by his Resurrection from the dead Rom. 1.4 These places it is true were spoken of David and Solomon as Types of Christ typically in a slender resemblance Psal. 2.7 and 2 Sam 7.19 But the body of the Truth aimed at and signified was Christ resembled by them as here wee see Whence wee learn that typical speeches in Scripture have not their perfect meaning neither can be fully expounded nor truly understood till they be drawn to Christ in whom they have their accomplishment and of whom they mean to speak under the name of the Types And therefore neither could the old Church of the Jews nor can wee get comfort in any of them till Christ in whom all the Promises are Yea and Amen be found included in them Vers. 6. And again when hee bringeth in the first begotten into the world Hee saith And let all the Angels of God worship him 1. Hee saith that is the Father saith Psal. 97.7 Then The Scripture which elsewhere is called the Speech of the Holy Ghost is also the speech of the Father 2. Hee bringeth in his first begotten into the World Then 1. The Father is the Author of Christs Incarnation and of his Kingdome amongst Men and of Divine Glory given to him in his Kingdome 2. Christ is the Fathers first begotten both for the eternity of his Person begotten without beginning before the world was and for the excellency of his Person being more glorious than all Angels or Men which get the name of Children either by Creation or Adoption 3. The Father commandeth Let all the Angels of God adore Him Then 1. The Father communicateth to Christ as his own Nature and God-head by Generation so also his own Glory by commanding the creatures to adore him 2. What the creatures adore they acknowledge by adoration to be God so God esteemeth 3. And Christ is the Angels God because they must adore Him Vers. 7. And of the Angels Hee saith Who maketh His Angels Spirits and His Ministers a flame of fire Hee maketh his Angels Spirits c. Psal. 104.5 Then 1. God made not the Angels to get any part of Christs room in the Churches worship but to serve Christ as lowly as any of the meanest creatures 2. And the Angels indeed are as ready to do so and as swift and active in their service as the Winds and fire-slaughts
esteemed by us Vers. 10. For it became him for whom are all things and by whom are all things in bringing many Sons unto glory to make the Captain of their Salvation perfect through sufferings 1. Another reason of Christs Suffering This way of our saving by Christs Sufferings made for the Glory of God and our good Then When the reasons of Christs Death are seen the scandal of his Cross ceaseth 2. There is a work to do here a great many of Sons to bee brought to glory Then 1. All the Elect and saved Souls are in the rank of Children 2. Albeit they bee few in comparison of the world yet are they many of them all together 3. There is not one of them all who can go to Heaven or Salvation but by Christs leading and conduct 3. The Captain of their Salvation must bee made perfect through suffering Then 1. How perfect soever Christ be in himself yet before his suffering hee lacked one thing which his Office towards us required to wit experimental suffering of such sorrows as his souldiers and followers are subject unto 2. When his sufferings were ended hee was perfectly fitted to comfort us seeing hee found our sorrows in himself sometime 4. Hee saith It became God for whom and by whom are all things that the matter should bee so brought about Then 1. All things are for Gods Glory at the end and so should the manner of our salvation bee also 2. All things are by Gods Hand and Power brought about and reason too that hee dispose of the means of our salvation as hee pleaseth 3. This way became God most of any It brought him greatest Glory by the Shame Sorrow and Death of one to bring Glory and Joy and Life to many Vers. 11. For both Hee that sanctifieth and they who are sanctified are all of one For which cause hee is not ashamed to call them Brethren 1. If any should further ask how could hee die or how could Iustice accept him in our stead Hee answereth Because hee is one of our kind and nature Then 1. There is a natural Band betwixt Christ and his Followers They are of the same stock of the same natural substance 2. Christs natural Band with us maketh him a direct entress to redeem us 2. Hee calleth Christ him that sanctifieth and the Beleevers they who are sanctified Then 1. The Band of Nature betwixt Christ and Men is reckoned unto those onely who are sanctified with none other will Christ reckon Kindred 2. Therefore they must study to Holiness that would claim Kindred to Christ. 3. The sanctification which it behoveth us to have must proceed from Christ no holiness until a man bee in him 3. Hee saith Christ is not ashamed to call the Sanctified Brethren Then 1. As Christ hath dimitted himself to our Nature so also to the stiles of consanguinity with us 2. Christ is as kindly affectioned to his Followers as ever Brother was to another hee will not misken his own albeit unworthy 3. That which may serve to our glory and comfort Christ will think it no disgrace to himself Vers. 12. Saying I will declare Thy Name unto my Brethren In the midst of the Church will I sing praise unto Thee Hee proveth that hee calleth us Brethren from Psal. 20. vers 22. The Messias there taketh upon him to preach to men and to praise the Father Then 1. With our Nature Christ took on also the Yoke of the Exercises of Religion 2. Hee joyneth with us in the Discharge of them 3. Hee is first in the Exercise not onely because hee discharged them in his own proper person but also because still by his Spirit where two or three are gathered together in his Name hee is in the midst of them moving and moderating the Spirits of his own delectable Organs Vers. 13. And again I will put my trust in him And again Behold I and the children which God hath given mee 1. The next proof is from Psal. 18. Vers. 2. Where Christ under the type of David promiseth to beleeve in the Father Then 1. Christ is one of the number of Beleevers one of the Covenant of Grace confederate by Faith and therefore hee behoved to be a man to this end 2. Then have wee in the sense of our unbeleef the comfort of the soundness and strength of Christs beleeving as well as of his other Perfections 2. The third proof is from Isa. 8.18 Wherein Christ under the type of the Prophet Isaiah presenteth himself with his chosen Children before the Father Then 1. Christ is our Father also and wee his Children 2. Wee are given to him of the Father 3. Wee are not presented before the Father without our Mediatour Christ. 4. Christ and wee his little ones joyned together and separated from the world are a pleasant sight for the Father to behold Vers. 14. Forasmuch then as the Children are partakers of flesh and blood Hee also Himself likewise took part of the same that through death Hee might destroy him that had the power of death that is the Devil 1. Hee giveth further reasons of his Incarnation And first hee behoved by death to destroy the Devil that had the power of death and so behoved to bee a Man that hee might dye Then 1. Sinners without Christ are under the sentence of death temporal and eternal 2. Satan hath power of Death as the Burrio hath power over the Pit and Gallows at death to take them away to torment who are not delivered from his power 3. Christ hath destroyed Satans power and tyranny in this point in behalf of all his Elect and true Beleevers 4. The way how Christ hath overcome Satan is by his own death ransoming his own 5. For as death behoved to bee the way it behoved also Christ to bee a mortal man as well as God that hee might dye 2. Again hee saith Christ took part of flesh and blood with the Children that is with the Elect given to him Then 1. Love to the Elect made the Son of God come down and make himself a Man also 2. Christ in his humane Nature is as kindly a Man as any of the Elect having flesh and blood and bones as well as wee His flesh and blood is not onely like to ours but is a part of our substance who is come of the same stock of Adam and Eve as surely as ours and not made either by Creation of nothing or by trans-substantiation of some other things than our substance Vers. 15. And deliver them who through fear of death were all their life time subject to bondage Another fruit of Christs death is the delivery of Beleevers from the bondage of the fear of death wherein they do lye before Beleef Then 1. There is a natural fear of Death and the Devil and Hell rooted in all men alwaies albeit not as yet felt yet easily wakened 2. This fear putteth men in bondage that they dare not meditate on Death or Gods
Himself to bee made an High-Priest But hee that said unto Him Thou art My Son to day have I begotten Thee 1. Our Lord is commended for not glorifying himself by intrusion in his Office Then 1. Such as pretend to bee Christs Servants must beware to intrude themselves into any Office and must attend as Christ did Gods Calling to Gods Employment 2. Hee that usurpeth a Calling doth glorifie himself and taketh the honour that is not given him for which hee must give a Reckoning 2. Thou art My Son this day have I begotten Thee doth import by the Apostles alledging not onely Christs God-head and Declaration to be Gods Son but also the Declaration of him To be High-Priest in his Man-head taken out from amongst men So deep are the Consequences of Scripture when the Spirit bringeth forth his own Mind from it Vers. 6. As hee saith also in another place Thou art a Priest for ever after the Order of Melchisedec Hee alledgeth another place more clear Then Howbeit Truth may bee proved from one place yet it is needful also for the â—earers cause to alledge more places till the hearer bee convinced Vers. 7. Who in the daies of his flesh when hee had offered up Prayers and Supplications with strong Crying and Tears unto him that was able to save him from Death and was heard in that hee feared Having proved Christs Office hee sheweth his Exercise of it in offering for our sins a more precious Oblation than the typical Even himself with Tears to Death In these words Then Christ is pointed out unto us 1. An High-Priest taken from amongst men a very true Man of our substance Flesh of our flesh 2. A Man subject to the sinless infirmities of our nature as Grief Fear Mourning Death 3. Having a set-time during which hee was to bear these our infirmities in the daies of his flesh 4. Exercising his Priestly Office in these his daies and offering his precious Tears and Cryes yea his life for us 5. One who howsoever Fear was upon his holy Nature yet knew hee should bee delivered from death 6. Who as a man in confidence of delivery made prayers to the Father 7. Whose prayers are not refused but accepted and heard on our behalf 8. And that these his sufferings were ended with the daies of his humiliation 1. These Acts of Fear and Tears c. are the proper Acts of his humane nature Then 1. As the Divine Nature had its own Acts proper to it self so had the humane Nature acts proper to it self also and some acts were common to both the Natures So of Christs acts some are Divine some Humane some are both Divine and Humane 2. As Man hee was unable to bear our burthen or to help himself and therefore behoved to have the help of the God-head 3. Albeit hee was God in his own person yet as Man hee behoved to take our room and place and pray for assistance both as surety for us and teacher of us To give us example how to behave our selves in straights 2. Hee feared death and offered Prayers and Tears and strong cries Because not onely death temporal presented it self before him but which was much more the curse of the Law the Fathers wrath for sin duly deserved by us was set in a Cup to his head which should have swallowed him up for ever if hee had not by the worthiness of his person overcome it and turned the eternal wrath and curse due unto us into a temporal equivalent to himself Then 1. The sense of Gods wrath whom will it not terrifie since it wrought so on Christ And Nature cannot chuse but fear when sense feeleth wrath 2. Felt wrath seemeth to threaten yet more and worse and therefore beside feeling doth breed yet further fear 3. The curse of God due to our sins virtually implying the deserved pains of Hell is more terrible than can bee told and such as the Creature cannot chuse but fear and abhor 4. Christs sufferings were no phantasie but very earnest vehement and terrible 5. No weapon nor Buckler against wrath but flying to God by supplication and crying and tears 3. Hee prayed to him that was able to save him and was heard Then 1. Albeit sense of wrath seeth no out-gate but black fears are alwaies before it yet Faith looking to Gods omnipotency seeth an out-gate 2. Christs prayers in our behalf receive no repulse but are heard 3. Christ both died and was saved from death also because it could not keep Dominion over him So shall wee bee saved from death though wee die Vers. 8. Though hee were a Son yet learned hee obedience by the things which hee suffered Hee removeth the scandal of his Cross by shewing the necessity and use thereof Albeit hee was the Son yet hee learned obedience by those things which hee suffered Then 1. In the time of Christs deepest humiliation the union betwixt his God-head and Man-head was not loosed hee remained the Son of God still 2. The excellency of his person exempted him not from suffering having once taken on our debt 3. Christ knew what suffering was before hee suffered but hee knew not by experience till hee actually suffered 4. Christs holy life was a part of his obedience to the Father but his obedience in suffering for our sins was obedience in an higher degree 5. To obey God by way of action is a common lesson to every holy creature but that a sinless and holy person should suffer for sin was a new lesson proper to Christ a practick which never passed but in Christs person onely Vers. 9. And being made perfect hee became the Author of eternal salvation unto all them that obey him 1. The suffering of Christ is called his Perfection Then 1. Christ though perfect in his person yet hee wanted something to make him perfect in his Office till hee suffered for hee could not satisfie the Fathers justice till hee suffered nor yet could hee have fellow-feeling from experience of the miseries of his members 2. After suffering Christ lacketh nothing that may pacifie God or comfort and save sinners 2. The fruit followeth Being perfected hee is become the Author of salvation to all that obey him Then 1. The proper cause of our salvation is to bee sought in Christ perfected by suffering not in any one part of his holiness or obedience in doing or any part of his suffering but in him perfected by his obedience even to the death of the Cross. Wee may take comfort from and make use of his holy conception life and several virtues but wee must remember that his accomplished obedience in doing and suffering is our ransome joyntly considered and not any particular act looked on alone 2. None should stumble at Christs sufferings which perfected him in his Office and likewise perfected our ransome to the Father 3. Christ felt the bitterness of his own sufferings himself but wee got the sweet fruit thereof even eternal life 4. Onely they
with joy received it Mat. 13.20 21 22. 8. Lastly hee may taste of the power of the World to come that is in contemplation of the Blessedness promised to the Saints in Heaven be taken with admiration of it yea and have a natural desire of it as Baalam did when upon such a speculation hee did wish to dye the death of the Righteous and to have his last end as his and yet love the wages of Iniquity so well as hee forsook not his covetousness for all his wish of Heaven In a word It is possible that a man impenitent and unrenewed in his heart may be a glorious Professor for his outward behaviour and have fair gifts and yet make Apostasie from the Truth when hee getteth a fit Temptation or else how should it be possible that the Devil should make glorious Professors and Church-men in all Ages Apostates Persecuters Betrayers of the Truth to the Adversary Underminers of the Church of Christ Except they under all their show did lodge in their heart the love of Mony and worldly Riches more than the love of Heaven the love of the praise of men rather than Gods Approbation the lust of their fleshly ease and pleasure more than the pleasure of God the fleshly fear of those that can kill the Body more than of God Who can cast both Soul and Body into Hell And therefore no wonder if for satisfaction of their Ambition Avarice Lusts and earthly Affections they become ready to sell Christ and His Truth and His Church and their Country and All when they finde their Merchant and the beloved Price offered unto them 4 Observe here How glorious soever these Illuminations and Gifts and Tastings seem yet there is no further here granted but Tastings to such rotten Professors That which they get is either onely in the Brain by Knowledge or if there bee any Feelings they are but fleeting motions flowing from temporary grounds which proceed not from any Spiritual life in the man nor from a root in himself that is not from the Spirit dwelling in him Such feelings do neither foster nor strenghthen him for any Spiritual Obedience but vanish without changing the heart It is true all that the godly get in comparison of what hee shall get is but Tastings Yet in comparison of these fruitless tastings of the unsound Professors that which hee getteth is true Eating and Drinking a real Feeding holding his soul in life and enabling him to work the works of God to mortifie his lusts and serve God in his Spirit 5. Observe That here hee doth not challenge those who have felt these tastings for unsound nor threaten them if they hold on and make progress Then 1. The having of illumination and spiritual gifts and tastings of heavenly things is not to be lightly esteemed of but accounted as steps and degrees unto a further progress wherefore as it is possible for some to fall away so is it a peece of advancement to encourage men to go on that they fall not away 2. There is no danger in having this Illumination or these light tastings But all the hazard is to rest upon them and not to tend towards perfection or to fall away after receiving so much encouragement 3. And therefore wee must not rest on Illumination or common gifts how glorious soever nor tastings and feelings how sweet soever but seek still into a more near communion with Christ and still more to mortifie our lusts and still to abound in the fruits of love to Christ and his Church Vers. 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. Hee saith not It is impossible they should bee saved but that they shall bee renewed by Repentance Then Apostates salvation is not impossible but because their repentance is impossible and where repentance is there is no impossibility of salvation but a certainty of salvation rather For hee that giveth the repentance hee declareth his purpose to give remission also 2. Hee giveth a Reason why they cannot get repentance because they maliciously renounce Christ and crucifie him afresh unto themselves That is draw on the guiltiness of his enemies who crucified him did lye under by Apostacy allowing their crucifying of him Then 1 An Apostate from Christs doctrin doth Christ as open shame as he can and saith in effect of Christ that his doctrin is false and not to be maintained 2 An Apostate alloweth Iudas and the Iews for crucifying of Christ and accounteth Christ no more worthy than so to bee dealt withall 3. Renouncing of Christ maketh repentance impossible For hee is a Prince to give repentance unto Israel And therefore hee who will not quit Christ nor his true Doctrine is not debarred from having Repentance nor from Salvation Vers. 7. For the Earth which drinketh in the Rain that commeth oft upon it and bringeth forth Herbs meet for them by whom it is dressed receiveth blessing from God Vers. 8. But that which beareth Thorns and Bryers is rejected and is nigh unto cursing whose end is to be burned Hee giveth a reason of the punishment of Apostates from the less to the more under a similitude from land-labouring thus As God blesseth such men who after pains taken on them bring forth the fruits of good works So doth hee curse those who after pains taken on them do bring forth but evil works And if it be â—ut equity that God curse Professors who bring forth but evil fruits in their life Much more equity hee should curse Apostates who profess open hostility against him The Similitude sheweth 1. That men are like unmanured Land before they bee brought within the Church but after they are made partakers of the Gospel then are they like manured Land within hedges Gods Husbandry 2. That such as begin to bring forth fruits worthy of repentance God blesseth and maketh more fruitful 3. That the means of Grace under the Gospel are to our souls as Rain and labouring and other Husbandry is to the ground Vers. 8. But that which beareth Thorns and Bryers is rejected and is nigh unto cursing whose end is to be burned 2. The Similitude sheweth 1. That a man may perish for not bringing forth the fruits of the Gospel albeit hee fall not into the sin against the Holy Ghost 2. That there is a great reason why God should cast away a man who amendeth not his life by the Gospel as that an Husbandman should give over labouring of a peece of evil ground 3. And by this means also sheweth that Gods most severe judgements have all of them most equitable reasons 4. That there is a necessity of bringing forth the fruits of well-doing if a man would bee free of the curse either of Apostates or of the barren land Vers. 9. But beloved wee are perswaded better things of you and things that accompany salvation though wee thus speak
Covenant and ceremonial forms of worship are abrogated The Summe of Chap. IX THen That you may see this more clearly let us take view of the typical Ordinances in the Old Covenant and of their accomplishment in Christ under the Old Covenant and typical Tabernacle there were sundry shadows vers 1 2. The Tabernacle divided in two rooms and their furniture within them both vers 3 4 5. In the outer room the Priests resorted daily vers 6. In the inner room onely the High Priest once a year vers 7. The close-keeping of which room signified that the way to Heaven was not to be fully clear during the time of those shadows vers 8. Nothing done then externally could quiet the conscience vers 9. All being but temporary shadows imposed till Christ came to reform all vers 10. But when Christ came hee gave to those shadows accomplishment For hee was Priest of the true Tabernacle of his own Body signified by the typical Tabernacle vers 11. And by his own blood entred into Heaven for our Eternal Redemption vers 12. For if the types procured a Ceremonial cleansing vers 13. How much more shall his blood truly and in effect procure our Justification and Sanctification vers 14. And therefore that Remission of sins and Eternal Life might be given to the faithful both then of old and now hee behoved by his office to make his Testament and die vers 15. For so requireth the nature of a Testament vers 16 17. Wherefore the typical Testament of old also behoved to have a typical death as Levit. 16. maketh plain vers 18 19 20 21. Yea every cleansing of the Types and every Remission behoved to be with blood vers 22. Therefore the things represented by the types behoved to be cleaned by better blood even the blood of the Messias vers 23. For Christ entred not into the typical Sanctuary but into Heaven it self vers 24. And offered not himself often as the imperfect Levitical Sacrifice was offered vers 25. For then should hee have often died But his once offering was sufficient for ever vers 26. And as God appointed men but once to die vers 27. So Christ was but once offered till the time hee come to judgement for the salvation of the faithful vers 28. The Doctrine of Chap. IX Vers. 1. Then verily the first Covenant had also Ordinances of Divine Service and a worldly Sanctuary THe word Ordinances in the original is also Justifications in the plural number so called because they represented our Iustification Whereof wee learn 1. That as other things were typed under the Law so also was our Justification and the manner of obtaining the same shadowed forth 2. That those things which then were called Justifications were so called onely because they were the representations of the way of obtaining Justification for they did not justifie 3. That albeit Justification be onely one yet the types therefore were many no one of them being able to express the truth but in part 2. By calling them Ordinances of Divine Service hee teacheth us That sometime those Ceremonies which are now abolished were during their own time parts of Gods external worship in regard of the Commandement of God injoyning them 3. By calling the Sanctuary Worldly hee teacheth us To think of all the external glory of Levitical Service onely as the earthly representation of heavenly things and under all these earthly shadows to seek in to an heavenly signification Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Table and the Shew-bread which is called the Sanctuary 3. And after the second Veil the Tabernacle which is called the holiest of all 4. Which had the Golden Censer and the Ark of the Covenant overlaid round about with Gold wherein was the Golden Pot that had Manna and Aarons Rod that buded and the Tables of the Covenant 5. And over it the Cherubims of Glory shadowing the Mercy-Seat of which wee cannot now speak particularly 6. Now when these things were thus ordained the Priests went alwaies into the first Tabernacle accomplishing the Service of God 7. But into the second went the High-Priest alone once every year not without blood which hee offered for himself and for the errours of the people Hee setteth before our eyes the pleasant face of Gods outward worship that in the wise appointing of every thing for place for division of rooms for furniture for ornaments for materials for persons for actions for order of doing wee may behold the Glory not onely of the appointer of them but also the glory of the Church and of Heaven and of Christ and of his Saints represented thereby as far above the glory of those outward things as heavenly and spiritual things are above earthly as the particular Exposition of the meaning of the Types in their own proper place will make plain which wee cannot meddle with here seeing the Apostle judgeth it not pertinent Vers. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Hee expoundeth what the High Priests going through the Veil but once a year did mean saying the Holy Ghost signified something thereby Then 1. The Holy Ghost is the Author of these Ordinances of Levi and of matters appointed about that Old Tabernacle as of the expressions of his own mind to the Church and so hee is very God 2. The Holy Ghost is a distinct person of the God-head exercising the proper actions of a person subsisting by himself directing the Ordinances of the Church teaching the Church and interpreting the meaning of the Types unto the Church 3. The Church under the Law was not altogether ignorant of the spiritual signification of the Levitical Ordinances because the Holy Ghost was then teaching them the meaning 4. Those Rites and Ceremonies were not so dark in themselves as they could not be in any sort understood but were expressions of the mind of God to the Church of that time 2. That which the Holy Ghost did signifie was this That the way unto the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Then That the holiest of all represented Heaven the Old Church did know 3. Hee saith not that the way to Heaven was closed but not clearly manifested Then They knew the way to Heaven darkly through the Veil of Types 2. They knew there was a time of clearer light comming 4. The time of the endurance of this not clear manifestation of the way to Heaven is set down to be Whilst the first Tabernacle was standing Then the Old Church was taught 1. That the clear light of the way to Heaven was not to be revealed while those shadows and that Tabernacle endured 2. That when the clear manifestation of that way should come by the Messias that Tabernacle was not to stand 3. That when God should cause that
repeated But Christs entry into Heaven to be perfect because but once not to be repeated 3. The Levitical Priests entred by the blood of Goats and Calves But Christ entred by his own blood 1. And if Christ entred but once into Heaven after his Suffering Then Wee must not think that his Body is any where else but in Heaven onely wherein it is once onely entred 2. If the blood whereby Christ entred into Heaven was his own blood Then 1. Verily Christs Body was like ours in substance having blood in it as ours and wee must not conceive otherwise of his body than to be of the same substance and substantial properties with ours 2. The blood belonged to the same person to whom the properties of God belongeth so often in this Epistle attributed unto Christ. His Blood was the blood of God Act. 20.28 That is the same Jesus was God and man with flesh and blood in one person 3. The Fruit of Christs bloody Sacrifice hee maketh The Eternal Redemption of those for whom hee offered it And to the typical Sacrifice hee ascribeth no redemption at all in the comparison Thereby giving us to understand 1. That from the worlds beginning to the end thereof salvation of sinners is by way of Christs Redemption That is by his loosing them through payment of a price 2. That the Redemption was manifested to have force when after his bloody Sacrifice hee entred into Heaven 3. That such as are once redeemed by Christ are Eternally Redeemed not for a time to fall away again but eternally to be saved most certainly Vers. 13. For if the blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God To prove that eternal Redemption is the fruit of Christs Sacrifice he reasoneth thus If the Typical Sacrifices and Rites of old were able to work that for which they were ordained that is external Sanctification Much more shall Christs true Sacrifice be able to work that for which it was appointed that is Eternal Remission of sins and inward Sanctification unto eternal life Then there are two sorts of Sanctification One external of the flesh which maketh a man holy to the Church whatsoever he be within Another internal of the conscience and inner man which maketh a man holy before God 2. The purifying of the flesh he maketh to be by the exercise of such and such Ordinances of Divine Service for the time Then External or Church-holiness of the outward man is procured by such and such exercises of Divine Ordinances in the Church as serve to make a man to be reputed and holden for clean before men and so to be received for a member of the Church as is to be seen Numb 19. 3. From his form of reasoning we learn That whatsoever liberty and access of coming to the Church was made to the Jew of old by these ceremonies of the Law as much and more liberty is made to the Christian to come in to God by the blood of Christ. 4. In describing Christs Sacrifice he saith Christ through the Eternal Spirit offered himself without spot to God Then 1. Christ is both the Sacrifice and the Priest in one person He offered himself as man through the Eternal Spirit that is by the vertue and power of his own Godhead by which he preached before his Incarnation to sinners 1 Pet. 3.19 2. His sacrifice was without spot He was that spotless Lamb in whom was no sin nor imperfection nor defect of any thing that the sacrifice required 3. The vertue of the sacrifice which made it to purchase Eternal Redemption unto us floweth from the infinite worth of his Eternal Godhead 4. Albeit Christs two natures have their distinct respects in the actions of his Office yet Christ is one and undivided in the execution of his Office 5. The fruit and force of the sacrifice is set down in this that this Blood shall purge our conscience from dead works to serve the living God That is shall both absolve a man from his foregon sin and also enable him to serve God for time to come Then 1. Sins are but dead works flowing from nature dead in sin and not onely deserving but also drawing on death upon the sinner 2. The conscience lieth polluted with the filthiness of dead works till the vertue of the blood of Jesus applied bring intimation of absolution 3. Christs blood doth not purge the Conscience from dead works that a man should go wallow in them again but that he may serve the living God more acceptably 4. The purging vertue of Christs blood is joyned with the sanctifying and renewing of the absolved sinner and what God hath conjoyned let no man put asunder Vers. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions which were under the first Testament they which are called might receive the promise of eternal inheritance Now lest any man should stumble at Christs death he sheweth a necessity thereof in respect of his office of Mediation and the purchase to be made by his Redemption The force of the reason is this Remission of sins could not have been given under the Law except the Mediator had been to pay the price of the same under the Gospel Nor could the faithful and called ones either then or now obtain eternal life for an inheritance otherwise than by the Mediators death Therefore it behoved the true Mediator by means of death to pay the promised price of the purchase of remission of sins and eternal life Then 1. The remission of transgressions and the inheritance of eternal life are both fruits of Christs Passion 2. The fruits of his Passion extended themselves unto them who were under the Old Testament as well as unto us under the New 3. The way of purchase of these benefits was by Redemption that is to say by lawful purchase such as might satisfie justice 4. The way in special was by means of the Mediators death His life was laid down to redeem ours His one life as good as all ours 5. For this cause Christ took the office of a Mediator unto himself that he might have right and interest by death to make this purchase 6. And therefore except he had really died the purchase could not have been lawfully made Vers. 16. For where a Testament is there must also of necessity be the death of the Testator Another reason to prove the necessity of Christs death from the force of the word Covenant which signifieth also a Testament The force of the reason is this Christ Jer. 31.31 promised to make a New Covenant and therefore also a New Testament iâ— to make a New Testament then also he promised
the Law entred The comparison goeth thus 1. The Levitical High Priest entred into the material and artificial Sanctuary and a Typical sacrifice became him But Christ entred not into that Typical Sanctuary Therefore a Typical Sacrifice became not him 2. The Levitical High Priest entered bodily into the figurative Sanctuary But Christ did enter bodily into the true Sanctuary in Heaven it self 3. The High Priest entered in behalf of the people with the names of the twelve Tribes upon his breast and shoulders But Christ is entered in in behalf of us all his People to appear for us bearing the particular memory of every Saint in his Memory The High Priest entered in to appear for a short time and stayed not within the Sanctuary But Christ is entred in to appear now all the time from his Ascension unto this day and constantly still while it is called Now. Vers. 25. Nor yet that he should offer himself often as the High Priest entereth into the Holy Place every year with blood of others He proveth that he had offered a better Sacrifice than the Levitical because he behoved to offer an Offering not to be repeated as the Levitical and so a more perfect Offering The comparison goeth in dissimilitudes 1. The High Priest entered in with the blood of others But Christ entered in with his own blood 2. The High Priest made an Offering of other things than himself But Christ did offer himself Then the Offering of Christ is the personal action of Christ himself None can nor may offer him but himself For the Priest must be either better than the Sacrifice or as good at least as the Sacrifice But none can be so good as Christ nor be more excellent or better therefore none can offer Christ but himself 3. The High Priest offered his Sacrifice oftner But Christ offered not himself oftner than once Then to imagine an Offering of Christ often is both to give the lye to this Text and to make Christs Offering by repeating of it imperfect and like to the Levitical For if once offering of Christ be sufficient often offering is superfluous And if often offering be needful then that once offering was not sufficient and so was not perfect which were blasphemy to say 2. If any man pretend to offer Christ often it is not Christ that giveth him warrant so to do For here it is declared That he hath no hand in offering himself often Vers. 26. For then must be often have suffered since the foundation of the world But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself He proveth That Christ cannot be often offered Because then saith he must he often have suffered Then 1. No Offering of Christ without the suffering of Christ His Passion and Death is inseparable from his Sacrifice If Christ were often offered he behoved to be often slain and put to death But that cannot be that he should suffer and be slain oftner therefore he cannot be offered up in a sacrifice oftener And they who will take upon them to offer Christ again and again take upon them to slay him and put him to new suffering again again 2. The offering of Christ in an unbloody sacrifice is a a vain imagination which the Apostle acknowledgeth not For if that were possible then were the Apostles words here false and his reasoning ridiculous which were blasphemy to say 2. Hee saith He behoved to have suffered often since the beginning of the World Because as often as new sins were committed and new Remission was to be bestowed as often behoved hee to have suffered to expiate these sins and to purchase the new Remission since the beginning of the World But this is impossible Therefore his Offering often is impossible Then 1. They who make it needful to offer Christ often make it needful also that Hee should have taken on flesh sooner than Hee did and been slain sooner than Hee was and slain as often as new sins were to be expiated and forgiven from the beginning of the world And so by this vain conceit they do ranverse all the wisdome of God about Christ and set to Him an Order and Course of their own making themselves wiser than God 2. It is by the Apostles estimation as vain a conceit and as impossible to offer Christ oftner than once now in the end of the world as to have offered Him before Hee came in the flesh since the beginning of the world 3. But now saith hee once in the end of the world hee hath appeared to put away sin by the Sacrifice of himself Then 1. No Sacrifice of Christ doth the Apostle acknowledge but such as is joyned with His bodily appearance in the world for that end Once hath Hee appeared and once onely hath Hee sacrificed Himself saith the Apostle 2. The Apostle understood no Offering of Christ but onely one and once to be offered for time fore-gone or time to come from the beginning of the world unto the end thereof 3. This one Offering once offered was sufficient to expiate the sins of the saved before it was offered and therefore must have force also to expiate the sins of the saved without repetition now after it is once offered 4. Whose sins Christ doth take away for those Hee appeared for those Hee made a Sacrifice of Himself And whose sins Hee doth not put away for those Hee appeared not Hee sacrificed not 4. In calling the time of Christs Suffering The end of the world hee giveth us to understand That there cannot be so much time betwixt Christs First and Second Comming as was betwixt the worlds beginning and his First Comming But a great deal of less time need force else were not that time the end of the world Vers. 27. And as it is appointed unto men once to dye but after this the Iudgement Another Reason to prove That Christ neither could nor should offer oftener than once from the Common Law laid upon man of Once dying Which Law Christ having once satisfied by dying when he offered up himself there is no reason he should offer himself again and so dye again 1. It is appointed saith hee for men once to dye Then 1. It is come by Gods just appointment that men should dye since His Law is broken by men 2. The Common Law of Nature appointeth but one death once to be suffered And though God by singularity of Miracles make some Exceptions yet the Common Law standeth for a rule beyond which no reason Christ should be tyed since his once dying is sufficient 3. Every man must take Deaâ—h to him and prepare himself to obey the Appointment 2. Hee saith After Death commeth Judgement Then 1. Every mans particular Judgement Day followeth his departure out of this life and general judgement abideth all at length 2 The time of Grace and mercy getting is onely in this life nothing but Justice remaineth either to absolve the
the performance of Gods Promises and in hope thereof renounced the world therefore God honoureth them as his confederates vers 13 14 15 16. Faith made Abraham to offer his onely Son vers 17 18 19. Isaac and Iacob and Ioseph by Faith at their death comforted themselves and others also in hope of the performance of Gods Truth vers 20 21 22. The Parents of Moses overcame the fear of man by Faith vers 23. Moses by Faith got strength to chuse the Cross of Christ before the riches and honours and pleasures of Egypt vers 24 25 26. Faith made him constant in his choise and patient vers 27. By Faith hee got the people of Israel to be saved when the first-born of Egypt were slain vers 28. By Faith the deep Sea gave open way vers 29. High walled Towns were thrown down vers 30. Rachab was saved when others perished vers 31. By Faith numbers of Gods Children did wonderful things and received wonderful comforts and overcame all persecutions vers 32 33 34 35 36 37 38. All these died in the Faith of Christ and were justified albeit Christ was not yet come vers 39. God having reserved the accomplishment of the Prophecies and Types in the comming of Jesus Christ until our time that the Fathers might not get Salvation except by looking to our times and joyning with us in the Faith of Jesus in whom they and wee also are perfected vers 40. The Doctrine of Chap. XI Vers. 1. Now Faith is the substance of things hoped for the evidence of things not seen HEE pointeth out the Nature of Faith to help them to live by it Then Hee that would live by Faith had need skilfully to search out the nature thereof 2. In describing Faith hee ascribeth unto it the property of the Word which Faith layeth hold upon For it is the Word properly which is the substance of things not seen Then There is such an union betwixt Faith and the Word that what the Word is in force and effect that Faith is said to be in force and effect also As Faith honoureth the Word so God honoureth Faith in giving it the like commendation for force with the Word What is the original of the being and existence of any thing but this God willeth it to be or promiseth it shall come to pass or commandeth that it may be Therefore let Faith get a hold of the Promise or Word and it taketh hold of the thing promised by the root thereof And in the hand of Faith doth Truth bud out and flourish unto the ripe fruit of full satisfaction in performance 3. The word Evidence in the Original is a tearm of Logick importing that it is the nature of Faith by dispensation to convince Then It were wisdome for helping of our weak Faith to make Syllogisms from the Word and to reason so convincingly against all opposition of incredulity in us as there might be a consent and yeelding to the Truth extorted from us As for example When wee cannot take to heart the danger wee are in by entertaining any known sin from Rom. 8.13 wee may reason thus The Scripture saith If yee live after the flesh yee shall dye But if I forsake not and mortifie not this known sin in mee I live after the flesh Therefore if I forsake not and mortifie not this known sin I shall die Again the Scripture saith If yee through the Spirit do mortifie the deeds of the body yee shall live Therefore if I by the Spirit mortifie such and such lusts I have Gods promise that I shall live And so in other particulars Vers. 2. For by it the Elders obtained a good report Hee proveth the nature of Faith to be as hee hath said because the Elders were approved of God as blessed in their beleeving who could not otherwise be partakers of the promised blessing in the Messiah to come except Faith had furnished unto them the substance and evidence of that hoped-for blessing Then 1. The Fathers under the Law were endued with justifying Faith and accepted of God even as wee 2. Men how base soever are brought into credit with God and into good estimation with his Church by Faith Vers. 3. Through Faith wee understand that the Worlds were framed by the Word of God So that things which are seen were not made of things which do appear Another proof to shew that Faith is the evidence of things not seen Because wee can have no other evidence of the Worlds Creation but by looking thereupon in the Word as it were in doing before our eyes Then 1. Faith must not stand whether there be Appearances or Probabilities or not of such things as are promised in the Word or else it could not beleeve the Creation which is the making of all things of nothing 2. The whole works of Creation are Pawns and Evidences of the possibility yea certainty of every thing promised For the works of Creation stand upon no better ground than Gods Word This sentence God shall make our vile bodies like unto the glorious body of Christ Iesus is as powerful to make us so as this sentence Let there be Light was powerful to create Light when there was none before Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Cain by which he obtained witness that he was righteous God testifying of his gifts and by it he being dead yet speaketh In the Catalogue of Believers he beginneth at Abel the first persecuted man for Righteousness and that by Cain professing the same worship with him Wherein we learn 1. That the wicked may joyn in the outward worship and pure forms of Religion with the godly as Cain did with Abel 2. That Faith putteth the difference betwixt their persons and service 3. That a mans person must first please God before his actions can please him For therefore was Abels Sacrifice accepted because by faith his person was justified 4. Faith maketh Abel still a speaking Doctor to the Church directing all who love to have such a reward to cleave unto God as he did and albeit they should dye for it by the hand of their persecuting and bloody Brethren not to wonder at it Vers. 5. By Faith Enoch was translated that he should not see death and was not found because God had translated him For before his translation he had this Testimony that he pleased God Enochs full felicity is expressed by Gods translating of him Then if we ask where Enoch went to we must search for him by Scriptures warrant onely in the company of God the Translator of him For before he was translated he lived a blessed man in fellowship with God And it is injurious to God and Enoch both to put him out of Gods fellowship as not blessed when he is translated 2. Enochs Translation beareth witness 1. That the blessedness of everlasting life with God after death was known in the Old Testament 2. That the Fathers got possession of
it 3. That this felicity could not be attained unto but by flitting and removing out of this life 4. That the body is a partner with the Soul of Life eternal 5. That howsoever it be appointed for all men once to dye yet God can make when he pleaseth Translation or a Change to stand in room of death 3. Before Enoch was translated he had this testimony That he pleased God Then whosoever desireth to be blessed with God after they are removed from this life must first learn to please God before they depart hence Vers. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him He proveth that Enochs Translation and pleasing of God was by Faith because pleasing of God cannot be without Faith He nameth no other of Gods graces in him but Faith onely because it onely of all other graces strippeth a man naked of the worth of any thing in him and sendeth him to Gods mercy in the Mediator Then 1. Whatsoever glorious Vertues he found in Gods children yet it is not by any of these that they are justified or acceptable to God but onely by their Faith For it is by Faith that it may be by Grace And if it be by Grace it is not by worthiness of works 2. In the matter of Justification and acceptation with God to be justified by Faith or accepted not without Faith is all one to be justified and accepted by vertue of nothing in a man beside Faith else the Apostles reasoning were not strong 3. Except a man have this commended Faith in Gods Mercy he cannot please God Let him do else what you can name without this faith it is impossible to please God 2. He expoundeth what the Faith is of which he meaneth To wit A coming to God All-sufficient and merciful Then 1. God is Self-sufficient and All-sufficient 2. God is so gracious as none can seek unto him by that way which he hath revealed but he will give them that which they seek 3. Except a man believe Gods All-sufficiency and merciful Bountifulness he cannot come unto him to seek supply of wants or relief from evil 3. From these words also we may observe the nature of Faith 1. It maketh a man sensible of his indigence and misery else it could not send him a begging 2. It maketh him to acknowledge his natural alienation and farness from God else it could not set him on work to seek God and to come unto him 3. It emptieth him of the confidence in his own and all the creatures help else it could not send the man away from all these to God 4. It pointeth out God both able and willing to help else it could not encourage to take course for relief in him 5. It setteth a man on work to use the appointed means to finde God 6. It certifieth a man of Gods impartiality towards every one that seeketh to him and maketh him to hold on the way seeking diligently and never to give over And so it bringeth a man to deny himself and to have communion with God Vers. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by the which he condemned the world and became heir of the Righteousness which is by Faith In Noahs example observe 1. He believeth the Deluge is coming and feareth and prepareth the Ark. Then 1. Faith apprehendeth Judgements threatned in the Word as well as Mercies in the Promises 2. Faith apprehending the Threatning moveth to fear 3. That is right Fear which setteth a man on work to prevent the danger 2. By his diligence he condemned the world Then The pains which the Godly take to eschew wrath condemneth careless beholders of their diligence 3. By this he became heir of the Righteousness which is by Faith that is came evidently to be such Then 1. There is a Righteousness which is onely by Faith 2. That Righteousness is Heirship to all true Believers 3. Some special point of Faith may bring this heirship unto light and give evidence of a mans Right thereunto Vers. 8. By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went Abrahams following of Gods calling and leaving of his Countrey is counted a work of Faith From Abrahams example then let us learn 1. That Faith in God will cause a man quit his Countrey and Parents and every dearest thing at Gods calling 2. Faith counteth Gods Promises better than present possessions and is content to quit the one for the other 3. Yea it is content with a Promise of better in general and for the special manner of performance standeth not to be blinde 4. Faith is willing to obey as soon as it seeth a Warrant Vers. 9. By Faith he sojourned in the land of Promise as in a strange Countrey dwelling in Tabernacles with Isaac and Iacob the heirs with him of the same promise Abrahams sojourning in Canaan is counted another work of his Faith Wherein we learn 1. That Faith can for a while suffer to be a stranger even from that whereunto it hath best Right 2. When Faith hath certainty of an heavenly inheritance it can be content with a small portion of things earthly 3. A man who sojourneth amongst Idolaters should be sure of a calling thereunto and being amongst them ought to behave himself as a Stranger and Sojourner 4. Yes where he hath best Right on earth hee ought to have a Pilgrims mind Vers. 10. For hee looked for a City which hath Foundations whose builder and maker is God That which moved Abraham to behave himself as a Sojourney on earth was the hope of a setled during place with God in the society of the Saints in Heaven Then 1. Heaven is a setled commodious and safe-dwelling Place All places here are but moveable Tabernacles 2. The Fathers under the Law looked for entry into their eternal rest in the Kingdome of Heaven after the ending of their Pilgrimage here 3. The hope of Heaven is able to make a man content with Pilgrims Fare and Lodging here-away Vers. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Childe when she was past age because she judged Him faithful whâ— had promised Sarah is reckoned in the Catalogue of Beleevers and her laughing through unbeleef is not remembred but her victory over her mis-beleef is commended Then 1. Even Women are made Patterns of beleeving and wisely walking with God worthy to be imitated of Men. 2. God marketh not the defects of Faith but the soundness thereof how small soever it be what good is in His Children and not what sins they are cloged with 2. When shee is past age by Faith shee getteth strength to conceive
Then 1. Faith resteth on Gods Promise albeit carnal reason seem not to second it 2. Faith maketh us capable of benefits which otherwise wee could not receive 3. The more hinderances that Faith hath it is the more commendable 3. That which upheld her was the faithfulness of God Then 1. The consideration of the properties of God who promiseth is a special help to make us rest on the Promise which Hee maketh 2. Hee that giveth unto God the Glory of Faithfulness shall receive for a Reward the full Performance Vers. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skie in multitude and as the Sand which is by the Sea shore innumerable The Promise was of innumerable Children as the Stars of Heaven And so was the Performance Then Justifying Faith not onely believeth the great Promise of Redemption but also other inferiour promises which depend thereupon the beleeving whereof giveth evidence of beleeving the main Promise of Salvation through the Messiah And therefore it is that by the Faith of such Promises the Faithful are here declared to bee justified Question How can this be that Abrahams Seed should be so many I answer 1. Because the one is as innumerable as the other For they are compared together in this respect 2. Superlative speeches are to be expounded according to the scope and not captiously to be wrested beside the purpose of the speaker and beyond the common acceptation of the hearer Now the scope of the speech is to raise the dulness of the mind in weighty matters to the due consideration of a Truth in the due measure which otherwise should have been undervalued This is the proper intent of the figure hyperbolick in the ordinary use of Rhetorick Vers. 13. These all died in Faith not having received the Promises but having seen them afarre off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the earth Hee commendeth the Faith of the Patriarchs and Sarah that they dyed in the Faith not having obtained the Promises Then 1. Faith loseth the commendation except wee persevere therein even until death 2. Where we have a word of Promise made to the Church or to our selves albeit we see it not performed in our time wee may go to death in assurance that it shall be performed 3. They who would dye in Faith must live in Faith 2. Though they received not the Promises yet they saw them afar off and were fully perswaded of them and embraced them Then Albeit Faith came not unto a Possession yet it cometh unto a beholding of the Possession comming unto a Perswasion of the Possession and a sort of friendly Salutation thereof as the word importeth such as Friends give one to another whilst they are drawing near to embrace one another after a long time separation 3. They confessed in their life time that they were Strangers and Pilgrims on the earth This wee read onely of Jacob before Pharaoh But the mind of one of the Faithful in the main matters maketh evident what is the mind of the rest Then 1. It is the part of true Beleevers to profess their Faith before all even before Idolaters amongst whom they live 2. They who know Heaven to be their own Home do reckon this World a strange Country Vers. 14. For they that say such things declare plainly that they seek a Country 15. And truly if they had been mindful of that Country from whence they came out they might have had opportunity to have returned 16. But now they desire a better Country that is an Heavenly Wherefore God is not ashamed to be called their God For Hee hath prepared for them a City From their Profession That they were Strangers hee draweth Consequences thus That they desired an homely Country And if a Country then either their own earthly Country or a better Not their own earthly Country For they might have returned when they pleased Therefore they desired a better Country And if a better Country then an heavenly Country That is They desired even Heaven it self for their Country 1. This deducing of Consequences from the Profession of the Patriarches That they were Strangers Teacheth us 1. So to read the Scriptures as wee may mark not onely what is spoken but also what is thereby imported by consequence 2. That what is imported by a speech is a plain Declaration of the mind of the speaker and not an obscure Deduction as Mockers call it They who say they are Strangers declare plainly that they seek a Country saith the Apostle 3. Yea that it is lawfull to proceed drawing one Consequence after another till we find out the full mind providing the Collection be evident in the course of sound Reason as here it is 2. The Apostle hath proved here that the Patriarchs sought Heaven for their Country because they sought a better than any on earth Then 1. The Apostle knew no place for residence of departed souls better than the Earth except Heaven onely If there had been any other place such as is feigned to be his reasoning had not been solid 2. The Patriarchs after the ending of their Pilgrimage here on earth went home to Heaven 3. Because they counted themselves strangers till they came home to Heaven God is not ashamed to be called their God Then 1. God will honour them that honour him 2. God will avow himself to be their portion who for his cause do renounce the world 3. Yea that the Lord may honour such as honour him hee will even abase himself to exalt them 4. When the Lord hath so done hee thinketh it no dishonour to Himself to do any thing that may honour his servants 4. God did prepare them a City which the Apostle before hath called Heaven or the heavenly Country Then Heaven was prepared for the Patriarchs and the rest of Gods Saints before they had ended their pilgrimage on earth And to put them into Hell or any othâ—r place there must be a Doctrine not from Heaven Vers. 17. By Faith Abraham when he was tried offered up Isaac And he that had received the promises offered up his onely begotten Son 18. Of whom it was said That in Isaac shall thy seed be called Another commendation of Abrahams Faith from the proof given thereof in his tryal about Isaac Whence we learn 1. That where the Lord giveth faith there tryal must be expected And the greater faith the greater trial 2. That faith is most commendable when it standeth strong in tryal 2. He is said to have offered up Isaac by faith Then 1. There is nothing so dear but faith in God will make a man quit it at Gods command 2. The Lord counteth that to be done wich a man is about to do Isaac is counted offered because so was he in Abrahams purpose 3. His receiving of the promises is here in another sense than ver 13. For there to
him and powerfully seize upon the conscience to cause it acknowledge the Judge represented by the sound of the Trumpet 5. The killing Letter of the Law read out unto us shewing us our Duty what we should have done and have omitted and what we should not have done and have committed without giving any strength to obey for time to come represented by the sound of Words 6. By this Charge and new exaction of the Law an unsupportable weight lieth upon the Conscience pressing it down to Desperation and Death that we would give all the world if we had it to be free of the terror of the Lord and challenge of the Conscience upon so fearful a ditty represented by the peoples entreating That the word should not be spoken to them any more 7. There is an impossibility to help our selves by any thing we can do or to do any thing better than we have done and the seen impotency of our cursed Nature maketh the commandement for time to come a matter of desperation as well as the challenge for breaking the Law in time by gone represented by their inability to endure the thing which was commanded 8. No drawing near to God here such terrour in his Majestie justice being onely seen and no mercy represented by their debarring from touching of the Mountain 9. Such uncleanness and vileness as not onely our selves but our beasts and cartel and all that we have is counted unclean for our cause and liable to the curse with us represented by the debarring of the Beasts from the Mount 10. Such a loathsome abomination in the guilty as the Judge will not put hand on the Malefactor himself nor employ any of his clean Angels but give them over to death if they remain in that estate to be destroyed ignominiously represented by stoning or darting where the stone or darâ— lighteth upon the Malefactor but not the hand which threw it Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Yet further 11. If God deal with us as Judge and by the Rule of the Law examine our works were we like Moses The meekest men under Heaven the least harmful and innocent in the world richest in good works for service done to GOD and to his Church yet could we not stand before this Tribunal all that ever we had done all our works were not able to free us from the curse of the Law and Gods fearful wrath for our sinfulness mixed amongst our works represented by Moses his confessed fear and quaking 12. And with all this no place to flee unto no place to remain in no company but an evil conscience within and matter of terror without represented by the Wilderness wherein this Throne of Justice was set up And this is the estate wherein we are by Nature according to the Law from which we are delivered by Christ according to the Gospel as followeth Vers. 22. But ye are come unto Mount Sion and unto the City of the living GOD the Heavenly Ierusalem and to an innumerable company of Angels This is the estate whereunto we are advanced under the Gospel by CHRIST which by comparison with the former shall be more clear thus 1. Before we come to CHRIST we have to do with God as Judge sitting upon his Throne terrible After we come to Christ we finde God upon a Throne of Grace reconciled unto us resembled by Mount Sion 2. Without Christ we are kept under upon the earth depressed in the valley and may not touch the Mount to ascend But through Christ we get access to climb up towards God and to advance piece and piece above the world and sin and misery towards Heaven resembled by going up Mount Sion 3. Without Christ vagabonds wandring abroad in a waste Wildernesse but through Christ collected together under a head and brought to a place of refuge and rest and commodious dwelling to the Kingdom of Heaven resembled by the City where Mount Sion stood 4. Without Christ exposed to the wrath of the living God Through Christ admitted to remain as reconciled in the City of the living GOD. 5. Without Christ afraid by the terrible sight of wrath and judgement Through Christ brought into Ierusalem the Vision of Peace not onely in this world by faith but in Heaven by fruition resembled by Ierusalem 6. Without Christ heirs of Hell Through Christ Citizens of Heaven 7. Without Christ exposed to the fellowship of Devils in sin and torments Through Christ admitted to the society of innumerable Angels resembled by the inhabitants of Ierusalem on earth 8. Without Christ Angels our foes Through Christ our fellow-Citizens Vers. 23. To the general Assembly and Church of the first-born which are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect Without Christ we are scattered as sheep in the Wilderness a prey to all the ravenous Beasts But through Christ gathered together in one to the Society of the true Catholick Church of the Elect under the Government of one Head even CHRIST 9. Without Christ living with the world in the Suburbs of Hell Through Christ made Members of the true Church and Company which is called out of the world by the effectual calling of his Word and Spirit 10. Without Christ forlorn Children who have deprived our selves of our inheritance and wasted all our Fathers benefits on vanities Through Christ our fore-faulting is reduced our inheritance redeemed we brought back to the Family restored to the inheritance dignified with the first-born and made Priests to our God as his portion from amongst men 11. Without Christ living amongst them whose names are written in the earth and whose portion is beneath Through Christ our names are enrolled in Heaven amongst those who are written in the Book of Life elected and predestinated unto Grace and Glory 12. Without Christ without God in the world having God our Judge against us Through Christ we are reconciled to God get accesâ— unto him and have our God Judge of all upon our side to absolve us and to plead for us against all our foes 13. Without Christ we are for guiltiness in the rank of those who are already damned and brethren to those whose spirits are in prison But through Christ we are brethren to those who are already saved whose souls and spirits are freed from sin and misery and made perfect in holiness and glory having the same grounds of right to Heaven through CHRIST which they have who are entered already into possession Vers. 24. And to IESVS the Mediator of the NEW COVENANT and to the blood of sprinkling which speaketh better things than that of Abel He goeth on 14. In our natural estate we are under the Law and the Covenant of Works which bindeth us to perfect Obedience or to the Curse When we come to Christ we are under the Covenant of Grace which proclaimeth remission of sins unto all who are in him 15.
conscience which in every condition can inwardly give you a good testimony Therefore ought yee to follow after these virtues They may bee ashamed Argum. 8. By the following after these virtues yee will stop the mouthes of the enemies of the Gospel who lye in wait to defame you and speak ill of you as of evil doers Vers. 17. For it is better if the will of God be so that yee suffer for well doing than for evil doing Argum. 9. For it is far better that yee following after these virtues should be afflicted for well doing if the will of God be so than for doing evil For from hence arâ—sâ—s praise and commendation from the other judgement and disgrace Therefore yee ought to follow these virtues Veâ—s 18. For Christ also hath once suffered for sins the just for the unjust that hee might bring us to God being put to death in the flesh but quickened by the Spirit Argum. 10. Christ hath once suffered for the expiating of sins Therefore yee Beleevers being exempted from the punishment of sins are obliged if God will so have it to suffer troubles for the following of these virtues Iust Argum. 11. Christ being just and innocent hath suffered for us being unjust Therefore wee being beleevers who are not altogether innocent are bound for righteousness sake not to refuse the suffering of what God will have us suffer That he might bring us Argum. 12. Christ the just one hath suffered that hee might confirm us being justified and suffering afflictions to himself and bring us to God Therefore beleevers are bound to follow him in the pursute of virtue and patience of afflictions for weldoing Quickened Argum. 13. Seeing that the issue of Christs sufferings was happy because although he is dead by reason of the infirmity of our flesh yet he rose from the dead by the virtue and power of his Spirit or Deity ye beleevers suffering afflictions for Christ and his righteousness without doubt shall also obtain a joyfull issue out of your sufferings and death it self Therefore ye ought to follow after these virtues although for that cause yee bee afflicted Vers. 19. By which also hee went and preached unto the Spirits in prison 20. Which sometimes were disobedient when once the long suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water 21. The like figure whereunto even baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience toward God by the resurrection of Iesus Christ. Argum. 14. The spirits or soules of those unbeleeving and disobedient men are now in prison or hell to which Christ by his spirit in times past by Noah the preacher of righteousness came and preached repentance and following after righteousness because in times past to wit in the time of Noah they were disobedient abusing Gods long suffering towards them whilst the Ark was preparing Therefore it is expedient for you Hebrews to obey this exhortation to the study of virtue lest yee bee involved in the same punishment Few Argum. 15. As those few soules which were in the Ark were saved in the deluge of waters by the Ark So all beleevers being baptized are preserved that they perish not in any afflictions by baptism which answers to the Type of the Ark Therefore yee that follow after righteousness ought to fear nothing although yee suffer for righteousness sake Not the filth of the flesh Hee explains this argument shewing that hee doth not understand the outward baptism which consists in the washing away of the filth of the body but the inward baptism which consists in the washing away of sins or the filthiness of the soul the sign and proper effect whereof is the engagement of a good conscience towards God or that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ. Hee also adds Argum. 16. Now yee are endued with that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ Therefore there is no cause that for the following after the Scriptures yee should fear afflictions Hee adds by the resurrection of Christ partly because in Christs resurrection was declared the sentence of God absolving us in Christ from sinne and death partly because Christ being raised from the dead hath powerfully perfected those things in and for beleevers which by his death hee merited and obtained for them Vers. 22. Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Argum. 17. Confirming the former and also the exhortation to the following after virtue although for that cause afflictions were born Christ the Author of our salvation is lifted up into Heaven to the highest glory of ruling over all things and obtain supream and everlasting power over all Creatures not any of the Angels excepted Therefore yee Beleevers ought strongly to prosecute the study of virtue against all dangers and terrours being assured of your salvation because you have such a Saviour in Heaven CHAP. IV. HEE here prosecutes the same Argument which hee handled in the former Chapter There are two parts of the Chapter in the first are contained Exhortations to holiness to vers 12. The other is consolatory against persecutions to the end The exhortations to holiness are six The first is more general to vers 7. the rest more especial Vers. 1. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for hee that hath suffered in the flesh hath ceased from sin The Arguments to holiness in general are seven which that they may be the better conceived wee must maintain that Christ hanging on the Cross hath after four manner of waies acted in our behalf First That hee judicially representing us and bearing our person did bear the guilt of our sins and punishment due to them 2. That hee being a Surety for us did take upon himself the mortifying or crucifying of our old man by the virtue of his crucifixion 3. Hee set forth himself an efficacious example to us whereto wee might conform our selves in the denying our selves and renouncing all things which might hinder us in our progress towards Heaven 4. As a Surety Advocate Patron Father Husband Head and common person hee did binde us with many bonds to deaden us to sin and to use all means whereby that might be effected These presupposed the following Arguments more strongly binde Argum. 2. Christ hath suffered for us in the flesh and publickly acted in our behalf after those foresaid waies Therefore yee beleeving Hebrews ought to arm your selves with this meditation of Faith against all temptations that yee may dye to the lusts of the corrupt flesh Who hath suffered Argum. 2. Confirming the former from the judicial uniting of Beleevers
with Christ in his death In whose suffering in the flesh beleevers are judged to have suffered in the flesh Therefore as they which have suffered in the flesh or are dead have ceased from sin for which they have suffered and are justified as well from sin as from the punishment of sin wherein they are already dead so you beleeving Hebrews whom I account as having judicially suffered in the flesh or as dead ought to cease from sin and no further have any thing to do with it Vers. 2. That hee no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Argum. 3. The judicial freedome of Beleevers from sin purchased by the death of Christ is for this end that so long as wee live in this mortal life we might not spend our time in following fleshly lusts according to the will of men but fulfilling the will of God Therefore yee ought to labour that yee may bee conformable to the will of God Vers. 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when yee walked in lasciviousness lusts excess of Wine revellings banquettings and abominable Idolatries Argum. 4. Yee have sinned enough and too much against God in the time past of your life when yee did follow in ignorance and unbeleef the vices which did reign amongst the Gentiles against the first and second Table Now the time of Gospel light requires another carriage Therefore yee ought to follow after holiness Vers. 4. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you 5. Who shall give account to him that is ready to judge the quick and the dead Argum. 5. By preventing an objection Although unbeleevers may be offended at your abstaining from former vices and may blaspheme your Religion for which they shall be punished in the day of judgement yet it behoveth not you therefore to be moved because if God doth not in this life yet hee will in the day of judgement require an account of such reproaches Therefore yee ought to go forward in the study of holiness Vers. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit Argum. 6. Serving to remove the stumbling-block laid by unbeleevers who did blaspheme and condemn Christians for the dissimilitude of their courses to their own To the faithful that are already dead or not long since or in former ages the Gospel hath been preached for this same end as to the promoting of holiness and with the same success as to the judgement of worldly men and lastly with the same hope of fruit or benefit to wit that they being condemned of men and chastised of God according to the flesh or outward man should obtain spiritual life in their souls or inward man yea and life eternal with God Therefore it is meet that yee beleeving Hebrews do not refuse to embrace the like manner and condition of life but in the same condition that yee follow after holiness Vers. 7. But the end of all things is at hand bee yee therefore sober and watch unto prayer Argum. 7. The last judgement is at hand which will put an end to the conveniences and inconveniences of this life Therefore nothing regarding either yee ought to follow after holiness Bee yee therefore From these Arguments and chiefly the last hee infers an exhortation to holiness and especially to six Christian Virtues Unto Prayer The first special Exhortation is to diligent prayer and for this end let them be sober and vigilant that they may be the more fit to pray observing every occasion of praying and that in all their affairs they so carry themselves that they be not rendred unfit for prayer Vers. 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins Exhort 2. The second special Exhortation is Charity which hee requires them chiefly to follow after above all things with singular care and that their charity bee fervent and earnest Charity Hee renders a special reason of this because Charity prevents and in preventing covers anger brawlings reproaches contentions and hatred lest they bee stirred up amongst men and break forth and spread abroad it doth repress the breaking forth of these evils and remit and cover them and therefore in the first place yee ought to follow after it Vers. 9. Use hospitality one to another without grudgings Exhort 3. To hospitality which hee commands that it be not forced but voluntary For that good turn which is done with murmuring is destitute of charity Vers. 10. As every man hath received the Gift even so minister the same one to another as good Stewards of the manifold grace of God Exhort 4. To a mutual communication of all the gifts of God There are two reasons of the Exhortation included 1. Because gifts are of grace and are given by God for the common use As good 2. Because hee which hath the gift is not Master of it but a Steward Vers. 11. If any man speak let him speak as the Oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Iesus Christ to whom bee praise and dominion for ever and ever Amen Exhort 5. The fifth more special Exhortation That hee which speaks the word of God either out of special duty as a Pastour or Teacher or out of common dutie as other Christians in their mutual edification speak it with that reverence and Faith which becomes the word of God i. e. that speaking hee shew forth the sense of the divine word rightly conceived by Faith with that reverence which the Truth of God requires lest the name of God be taken in vain Ministreth Exhort 6. That hee which ministreth unto the necessities of others either by his assistance or goods let him perform that readily and chearfully according to the ability God hath given him The Reasons of the Exhortation are two That in all Reas. 1. That glory may be given to God both from our work and the manner of doing it Through Iesus Reas. 2. That glory may bee given to God through Christ by whose grace and virtue alone the duty is performed To whom Hee shuts up these Exhortations with giving glory to God whereunto hee is moved by the consideration of the excellency of God The Second Part. Vers. 12. Beloved think it not strange concerning the fiery tryal which is to try you as though some strange thing happened unto you The other part of the Chapter follows wherein hee encourages Beleevers against persecutions and exhorts them not to be offended or troubled with persecutions as a new thing The Arguments of the Exhortation are thirteen all which prove that