A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.

VERSE 2.

SOme coppies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—make it an interrogation: yet it is better to read it affirmatively: otherwise they should have ceased to have beene offered.

Once purged: from the guilt and punishment of sinne.

Should no more be pricked in conscience for their sins, their consciences accusing them, and drawing them before the tribunall of Gods justice for their sins. If a medicine have once throughly cured a man, it needs not againe be ministred to the man. So if the ceremoniall Law with her sacrifices had healed the people of their sins, those sacrifices might have ceased to bee offered: but they were offered every yeare: therefore they did not purge them from their sinnes.

The often iteration of those sacrifices shewed their inability to take away sin.

If the sacrifice of Christ once offered on the Crosse have purged us from all sinne, then Christ must be no more offered: but the sacri∣fice of Christ once offered on the Crosse hath purged us from all sinne, which the Papists deny not. Therefore Christ is no more to be offe∣red, as they say he is, in the sacrifice of the Masse.

The Iesuites affirme that the Apostle here strikes at the legall sacrifices: but not at the sacrifice of holy Church. I but with one stroake hee woundeth them both. The repetition of a sacrifice ar∣gues the weakenesse and debility of it: for if it have once aboli∣shed sinne, it needs not bee repeated againe. CHRIST by his sacrifice on the Crosse hath taken away the sins of the world: there∣fore Christ is not to be offered up any kinde of way, neither bloudily, nor unbloudily to expiate sin.

There is a conscience in every man, that keepeth a register of all his sins. It is scientia cum alia scientia. There is a generall know∣ledge of the Law written in the hearts of us all, and conscience is a particular application of it to our selves. As for example, the Law of God sayes, Whoremongers and Adulterers God will judge.

My conscience sayes to mee, if I be guilty of that sinne, thou art an Adulterer, thou hast had thy Queanes in many corners: there∣fore God will judge thee: this is conscience which setteth our sins in order before us.

For the better unfolding of it, we know that there be sundry kindes of consciences.

1. There is an erring conscience, a blind conscience: as was in them that thought they did God good service, when they killed the Children of God. Such a conscience was in Paul before his conversion, for the which hee was grieved afterwards: when the eyes of their minde come but once to bee opened, then their conscience will accuse them for it.

2. There is a sleeping conscience. A man knowes the will of God, yet his conscience being a sleepe for a time, he lyes snorting in the bed of sinne. So did David in his sin of numbring the people: but his conscience awoke at the length, and his heart smote him for it. A man may lye sleeping in covetousnesse, drunkennesse, adultery, and God at the length awaken him out of that sleepe, which is good for him.

3. There is a seared conscience: such as was in them, 1 Tim. 4.2. when men are past feeling and hardned in their sins. Custome be∣comes another nature. They are so accustomed to drinking, who∣ring, oppressing, and deceiving of their neighbours, as that they thinke those to be no sins. Their consciences never checke them for them. These are in the ready way to Hell.

4. There is an accusing conscience, which is as a scolding queane in the house of a mans heart, and will never suffer him to bee quiet day nor night. They are like the raging Sea, continually foaming. In that case were they, that went out of the Temple one by one, being convicted of their owne consciences. Such a conscience had Iudas, when he cryed, I have sinned in betraying innocent bloud. This may prove a tragedy both in the end, and in the beginning too, as it did in him, and it may end with a comedy in Gods Children. It may lead some to hell, and for others, it may bee the way to heaven. Mordeat nunc, ut moriatur—It is better for us that this Worme gnaw on us here to the vexation of our hearts for a while, then gnaw on us eternally hereafter.

This accusing conscience more or lesse wee shall have in this world at one time or other: they that fall into grosse sins and yet never feele a hell in their consciences in this life, shall never finde an heaven in the life to come. Therefore it was well said of one be∣ing demanded which was the way to heaven: hell, sayes he. For if thou goest not by hell, thou wilt never get to heaven.

3. There is an excusing and cleering conscience. When the bookes are cleered betweene GOD and us. A debter is cleered when the booke of his Creditour is crossed: so our consciences are quiet, when our sins are out of Gods booke, then we shall have no more conscience of sin. This could not be effected by the sacrifices in the time of the Law: neither can it bee obtained by any thing that we can doe in the time of the Gospell. It is neither our comming to Church, nor hearing of Sermons, (though these bee good things) not our prayers, fastings, almes deeds, receiving of Communions: noe, though wee should give our bodies to be burnt. These are excellent du∣ties; yet these cannot acquit our consciences of sinne: for when wee have done all, we are unprofitable servants, and we sinne in our best acti∣ons. The only way to come to a quiet, and excusing conscience, is the application of Christ's merits to our selves: being justified by faith we have peace with God.

If wee have laid hold on CHRIST by a lively faith, wee may take up that song: death, where is thy sting? &c. Therefore

let us repent, and then entreat the Lord to assure our consciences that CHRIST hath dyed for all our sinnes, and then wee shall have no more conscience of sins. So we shall sing for joy, when wee lye on our death beds, and shall stand without trembling before God in the life to come.

Notes

• Ioh. 16.2.
• 2 Sam. 24.8.
• Ioh. 8.9.
• Rom. 5.1.