given him about restraining certain perverse Zelots of the Law and admonishing them that they teach no Doctrine diverse from that which is Apostolical In prescribing of which the Apostle chuses to use words of beseeching and intreating rather than to speak imperiously that hee might supply the stead of Timothy who could scarcely bee loosed from the most sweet society of Paul not for a time even by the intreaties of the Apostle Vers. 4. Neither give heâ—d to fables and endless genealogies which minister questions rather than godly edifying which is in Faith so do For example Hee commands that Fables and Jewish Genealogies bee avoided i. e. newly devised opinions or traditions besides the holy Scriptures and curious speculations about unnecessary things such are very many Talmudical and Cabaliâ—tical such also are to bee found amongst the School-men Endless The Reasons of his admonition are six Reas. 1. Because those vain speculations are idle and endless whereof there is no use Which rather Reas. 2. Because they beget curious and contentious questions nor do they promote the knowledge of piety which lead unto God for edification proceeds not from probable and dubious questions but by the solid beleeving of the Word of God Vers. 5. Now the end of the Commandement is charity out of a pure heart and a good conscience and of Faith unfeigned Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters which may bee fetched from the Law though they seem to bee carried with a Zeal to the Law of Moses yet they refer not the Law to its true end or to the proper scope of the whole Scripture which is that men by the Law being led to the knowledge of sin and deserved misery may seriously betake themselves to Christ by Faith unfeigned Charity This Faith hee describes from a three-fold effect 1 That true Faith in the propitiaâ—ory blood of Christ renders the conscience good or peaceable and quiet 2 That the conscience being now pacified Faith will not suffer that the heart bee any longer delighted in evil but rather endeavours after purity and that it may bee purged from all evil affections 3 That true Faith is not idle in that which is good but stirs up a man diligently to labour in the obedience of every Precept by love to God and men Vers. 6. From which some having swâ—rved have turned aside unto vain jangling Reas. 4. Confirming the former Because it is approved by the experience of some that unless Teachers abstain from their vain curiosities and intend more earnestly the edification of mâ—n in Faith and Charity they cannot but bee drawn away from the simplicity of Doctrine into vain babling for where there is vanity there verity is not Vers. 7. Desiring to bee Teachers of the Law understanding neither what they say nor whereof they affirm Reas. 5. Because it is also known by experience that those ambitious Teachers while they affect a new kind of teaching and seek after applause from their knowledge of the Law betrayed their ignorance whilst they understood not the questions whereof nor the Arguments from which they disputed Therefore avoiding idle speculations Timothy was to take care that in the Apostolick Doctrine or the manner of teaching it no innovation was made by any one Vers. 8. But wee know that the Law is good if a man use it lawfully Hee answers an Objection Therefore are thou against the divine Law who so earnestly rebukest the Teacherâ— of it The Apostle answers that hee did not at all detract from the Law reproving those that abuse it but rather commends and teaches the right use of the Law Vers. 9. Knowing this that the Law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and prophane for murderers of Fathers and murderers of Mothers for man-slayers 10. For Whore-mongers for them that defile themselves with man-â—ind for men-stealers for lyars for perjurâ—â— persons and if there â—ee any other thing that is contrary to sound Doctrine 11. According to the glorious Gospel of the blessed God which was committed to my trust Hee confirms the Answer with three Reasons The first is from the end of the Law or the Legal Covenant so far as it is opposed to the Gospel the Law is established not that the faithful justified by Faith in Christ should bee justified by the Law as the perverse Teachers of the Law intended but that the unrighteous and unbeleevers as are all wicked and prophane persons condemned by the Law might acknowledge their unrighteousness and deserved condemnation repent and flye unto Christ Therefore the Apostles Doctrine detracts nothing from the Law According Reas. 2. All sins which are forbidden by the Law are also prohibited by the sound Doctrine of the glorious Gospel and all the duties which are commanded by the Law are earnestly urged and taught in the Gospel so much as concerns the performance of our obedience unto God the demonstration of our thankfulness and the proof of the sincerity of Faith in the fruits of holiness Therefore the Doctrine of the Gospel detracts nothing from the Law Committed Reas. 3. I an Apostle to whom the Gospel of God in himself most blessed and the Author of all blessings towards us is committed do no less urge this wholesome doctrine of Sanctification and all good works which in the Law are commanded than any Zelot of the Law although not to the same end Therefore the Apostolical Doctrine nothing at all detracts from the Law The Second Part. Vers. 12. And I thank Iesus Christ our Lord who hath enabled â—ee for that hee counâ—ed mee faithful putting mee into the Ministery The second part of the Chapter follows which contains the vindication of the authority of his Apostleship against those that denied it or in consideration of his fore-acted life did lessen it and that with thanksgiving for the Grace that was bestowed upon him Seven Reasons are laid down of his thanksgiving All which prove that his Apostleship is in no wise to bee disparaged Reas. 1. Christ by the grace of his Spirit hath strengthened mee an infirm man and heretofore a slave to sin the Devil and the world appointed an Apostle by him that as a leader I should with an invincible courage stand up for the defence of the Gospel against all the insulâ—â—tions of the world the flesh â—nd the Devil Therefore thanks are to bee given for my confirmation in the Apostleship so little reason is there that any thing should bee detracted Accounted mee faithful Reas. 2. Christ hath endued mee being appointed an Apostle with the gifts of his Spirit and hath so far honoured mee that hee made and accounted mee his faithful friend who would commit to mee the Gospel to bee dispensed to the souls of his Elect Therefore my authority is not to bee disparaged Hath appointed Reas. 3. Christ the Lord hath placed mee in the Ministâ—ry i. e. in
Part. Vers. 11. For this is the message which yee heard from the beginning that wee should love one another From hence hee proceeds to the other Exhortation viz. the love of Brethren The Arguments of the Exhortation are fifteen Argum. 1. The Precept concerning the love of the Brethren is given to you by Christ from the beginning of your calling Therefore love your brethren Vers. 12. Not as Cain who was of that wicked one and slew his Brother and wherefore slew hee him Because his own works were evil and his Brothers righteous Argum. 2. The faithful ought to bee unlike to Cain the Son of the Devil and murtherer of his Brother Therefore c. Wherefore Argum. 3. Confirming and illustrating the former those that do not love their brethren but hate them shall bee found to hate the Grace of God in them and in this to bee like Cain who out of envy persecuted with hatred the Image of God in his Brother Therefore yee ought to endeavour after brotherly love Vers. 13. Marvail not my Brethren if the world hate you Argum. 4. By preventing and retorting an Objection That charity amongst Brethren ought by no means to wax cold because they see themselves hated by the world but on the contrary they ought so much the more vehemently to love one another Therefore c. Vers. 14. Wee know that wee have passed from death unto life because wee love the Brethren Hee that loveth not his Brother abideth in death Argum. 5. Wâ—e are more assured by our love of the Brethren or the love of the Image of God in them as by a certain sign that wee our selves are regenerated and translated from death to life Hee that doth not Argum. 6. Hee that loveth not his Brother remaineth unregenerate in the state of sin and death Therefore that yee may prove your selves regenerate love your Brethren Vers. 15. Whosoever hateth his Brother is a Murtherer and yee know that no Murtherer hath eternal life abiding in him Argum. 7. Confirming the former Hee that doth not love his Brother hates him and therefore hee is a murtherer and consequently hee hath neither the beginnings of eternal life in himself neither right to eternal life but remains obnoxious to eternal death Therefore yee ought to love the Brethren unless yee will bee accounted such Vers. 16. Hereby perceive wee the love of God because hee laid down his life for us and wee ought to lay down our lives for the Brethren Argum. 8. Christ exceedingly loved us when hee laid down his own life for us Therefore wee imitating his example ought to love one another Wee Argum. 9. Wee owe this gratitude to Christ who hath laid down his life for us and our Brethren that wee bee ready to pour out our lives for the good of the Church or our Brethren Therefore so much the rather ought wee sincerely to affect them and perform the inferiour duties of love towards them Vers. 17. But whose hath this worlds good and seeth his Brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Argum. 10. Confirming the former They who do not so love their brethren as to communicate of their substance to those that want being moved to it out of bowels of mercy are Hypocrites and far from that love which is ready to lay down its life for the brethren Vers. 18. My little children Let us not love in word neither in tongue but in deed and in truth Hence is inferred the Exhortation it self that they testifie their mutual love in deed and in truth and not in words and in tongue onely Vers. 19. And hereby wee know that wee are of the truth and shall assure our hearts before him Argum. 11. By love of the brethren as by the fruit of sincere Faith wee know that wee are sincere or truly faithful and born of God Therefore wee ought to love the brethren Before him Argum. 12. By love wee shall confirm our confidence with God and shall from this effect of Faith help conscience in the conflict of Faith to the giving of us a testimony of our absolution and justification by Faith Therefore c. Vers. 20. For if our heart condemn us God is greater than our heart and knoweth all things 21. Beloved if our heart condemn us not then have wee confidence towards God Hee confirms this Argument by comparing of a watchful and an evil conscience in this verse in the effects of condemnation with a good conscience in the following verse in the effect of absolution as when an evil conscience condemneth him that is altogether void of brotherly love the sentence of condemnation is ratified by God the supream and omniscient Judge until they flye unto Christ so on the other side when a good conscience which howsoever it accuse us of imperfection doth not condemn us as if wee were altogether destitute of this fruit of persevering in brotherly love wee retain a confidence of going to God as our Father in Christ Therefore by following after brotherly love wee shall assure our hearts before him as it is vers 19. Vers. 22. And whatsoever wee ask wee receive of him because wee keep his commandements and do those things that are pleasing in his sight Argum. 13. Conscience of brotherly love gives confidence of obtaining those good things which wee ask of God according to his will because wee can reason from our endeavour of keeping and doing Gods Commandements which are pleasing to him that wee are of the number of those that are true beleevers who through Faith in Christ are in favour with God and whose prayers God doth not reject as hee doth the prayers of Hypocrites and wicked men Therefore yee ought to follow after brotherly love Vers. 23. And this is his Commandement that wee should beleeve on the name of his Son Iesus Christ and love one another as hee gave us commandement Argum. 14. Confirming the former and answering an objection Lest any man should abuse the things spoken before to defend the merits of works or justification by works The Commandement concerning brotherly love is consequently included in the precept of saving Faith which is to bee placed upon Christ. For when God commands Faith in Christ which works by love he also commands that wee should love one another Therefore if any man have respect to the Precept concerning Faith in the Son of God it is necessary also that hee have respect to the command touching mutual love and that hee obey it Therefore yee ought to follow after brotherly love Vers. 24. And hee that keepeth his Commandements dwelleth in him and bee in him and hereby wee know that hee abideth in us by the spirit which hee hath given us Argum. 15. In whom there is an indeavour to obey the commands of God and namely the precept touching Faith in Christ which worketh efficaciously by brotherly love hee hath communion with God and knows that hee hath
ordinary infirmities in those that differ from us and that wee do not proudly lift up our selves against or above others but that wee condescend to men of low degree so farre as the truth shall give way alwaies bewaring that wee bee not puffed up with an opinion of our own wisdome Vers. 17. Recompence to no man evil for evil provide things honest in the sight of all men Precept 11. That wee do not recompence injuries with injuries and because the flesh is ready to make exceptions hee saith Requite no man evil for evil Providing Precept 12. That following after honesty and innocency of life wee cut off all occasion as well from our-selves of doing evil as from our adversaries of â—urting us or reviling us Vers. 18. If it bee possible as much as lieth in you live peaceably with all men Precept 13. That wee follow peace with all men Whereunto is added a limitation if it bee possible and as much as lies in us that wee use all means of peace and if any thing falls out to the contrary let it be by anothers fault not by ours Vers. 19. Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine and I will repay saith the Lord. Precept 14. Forbidding in particular more than before requiring like for like because wee are more prone to revenge Therefore hee friendly forbids private revenge and commands that wee let our anger and the anger of our adversary to cool exciting neither by words or deeds adding a grave Argument because it belongs to God either immediately by himself or else by the Magistrate to revenge all injuries offered unto us What is to bee done in case of unblameable defence is to bee inquired amongst common places Vers. 20. Therefore if thine enemy hunger feed him if hee thirst give him drink for in so doing thou shalt heap coals of fire on his head Precept 15. Of doing good to our enemies when opportunity and their necessity requires it And this Reason is subjoyned because by this wee heap coals upon them that they may either bee softened as metal is melted in the fire if there bee any ingenuity in them or that their conviction and condemnation might bee made so much the more heavy and that not by ours but their own fault Vers. 21. Bee not overcome of evil but overcome evil with good Precept 16. Tending to the same purpose but more generally That in contending with our enemies wee judge rightly of the victory which is not that wee requite or overcome evil with evil for then wee are rather overcome of evil than overcome but this is the only victory that by doing well we overcome evil and this is the victory which here hee exhorts us to seek after CHAP. XIII HEe proceeds to exhort them that they bring forth fruits worthy of their profession towards the Magistrate and men of all conditions There are two parts of the Chapter The first of Civil Subjection to vers 8. The other of Love as it respects the second Table of the Law Vers. 1. Let every soul bee subject to the higher powers for there is no power but of God the powers that bee are ordained of God The Exhortation is propounded in the first words That every soul or every man bee subject or subordinate to the higher Powers i. e. To the Civil Magistrate The Arguments of the Exhortation are ten For there is no Argument 1. Because the Magistrate of what kind or order soever is from Gods institution and ordination Vers. 2. Whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation The Ordinance Argum. 2. Because hee that is not subject but resists and opposes the Magistrate sets himself against the Ordinance of God Damnation Argum. 3. Because hee that resists brings upon himself revenge and punishment as well from God as the Magistrate Vers. 3. For Rulers are not a terrour to good works but to the evil Wilt thou then not bee afraid of the Power do that which is good and thou shalt have praise of the same Argum. 4. Because the office of the Magistrate is ordained of God that it may restrain the evil and punish evil deeds but not what is good Therefore wee ought to bee subject unto him Praise Argum 5. Because the Magistrate confers rewards and praise upon those that do well and observe the Law Vers. 4. For hee is the Minister of God to thee for good but if thou do that which is evil bee afraid for hee beareth not the Sword in vain for hee is the Minister of God a Revenger to execute wrath upon him that doth evil Argum. 6. Because the Magistrate is the Minister of God for our good for by the Magistrate God enjoyns us things honest and profitable and takes away those that are evil which is very advantagious to us For hee bears not the sword Argum. 7. Because hee is armed with the sword to punish them that are evil by that authority which is divinely given him Therefore it behoves them that are guilty of evil even in danger of life to fear and to bee subject Vers. 5. Wherefore yee must needs bee subject not only for wrath but also for conscience sake Argum. 8. Because it is necessary to bee subject not only for avoiding the anger of the Prince and civil punishments but also for the sake of a good conscience in respect to the command of God commanding subjection Vers. 6. For for this cause pay you tribute also for they are Gods Ministers attending continually upon this very thing Argum. 9. Because wee owe tribute to Magistrates as to the Ministers of God who are imployed in the defence of the publique and solely attend that Therefore ought you to bee subject unto them Vers. 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Argum. 10. Brought in by way of conclusion Because as it is just to give every one his due so also to the Magistrate tribute fear honor is to bee paid Even as all or some of these belong to the Supreme or inferiour Magistrate and their Ministers The second Part. Vers. 8. Owe no man any thing but to love one another for hee that loveth another fulfilleth the Law The second part of the Chapter follows wherein hee handles holiness of life and love as in respect to duties of the Second Table There are six Arguments of this exhortation Except this Argum. 1. Because love is a perpetual debt Therefore alwayes to bee paid Fulfilled Argum. 2. Because love to our neighbour is the fulfilling of the Law Therefore alwayes to bee endeavoured Vers. 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou shalt not covet And if there bee any other Commandment it is briefly comprehended in
hee could not any where rest also that great hope of promoting the Gospel being offered as in Troas until hee had known of Titus whom hee had sent to Corinth concerning their affairs for the cause of meeting him hee went into Macedonia that by him hee might bee made more certain concerning the affairs of the Corinthians and that hee might learn whether as yet it was a convenient time to come to the Corinthianâ— All which signs of his ready mind towards the Corinthians being considered the Apostle perswadeth himself that the suspicion that his mind was alienated from them was removed The second Part. Vers. 14. Now thanks bee unto God which alwaies causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place The second part of the Chapter follows in which hee defendeth his Ministery and proveth it to bee commendable by five Arguments intimating by the way that hee whilst hee was absent from them was not idle but was busied in the work of the Lord with success Argum. 1. Because Christ in his Ministery and hee himself in Christ did triumph concerning his enemies by snatching many out of the power of Satan and by bringing them to the Faith of the Gospel The savour Argum. 2. Because by his Ministery whatsoever the success were the sweetness of the Gospel and its efficacy was manifested in every place whilst the knowledge of Christ did breathe a quickening life by which sinners are quickened and converted unto God Vers. 15. For wee are unto God a sweet savour of Christ in them that are saved and in them that perish 16. To the one wee are the savour of death unto death and to the other a savour of life unto life and who is sufficient for these things By preventing an Objection that the Apostles and their preaching would give an ill savour to many Hee answereth and adds Argum. 3. That notwithstanding the Apostles themselves with their Ministery were acceptable unto God and through Christ brought an acceptable savour to God no less in the conviction and perdition of the Reprobates to which the Gospel by accident was a savour of death than in the faith and salvation of those that beleeve and are saved to whom the Gospel both in its own nature and proper effect was a quickening savour to life and salvation Who is sufficient Argum. 4. Because seeing that few were fit and sufficient Ministers as the interrogation shews whose Ministery God might prosper and accept that hee was in the number of those that are made fit for these things which are spoken of secretly checking the false Apostles which were not fit Ministers for the conversion of sinners although they did prefer themselves before the Apostles Vers. 17. For wee are not as many which corrupt the Word of God but as of sincerity but as of God in the sight of God speak wee in Christ. Hee confirms the next Argument more openly noting his enemies and those that envy him and also adds Argum. 5. From the unlikeness betwixt himself and many Preachers if they did not mix false doctrine yet they did mingle their own passions with true Doctrine serving their ambition and covetousness and bending the Doctrine to the favour of men But the Apostle 1 In Sincerity i. e. neither mixing false doctrine nor corrupt affections 2 Of God i. e. with confidence and authority knowing from whence it came 3 In the sight of God i. e. calling God to witness and looking at his glory 4 In Christ i. e. hee did speak in the virtue of Christ and acknowledgement of his strength From which it follows that his Ministery was commendable and not to bee contemned in any wise CHAP. III. HEE proceeds to defend his Ministery against slanderers There are two parts of this Chapter In the first hee proveth his Ministery to bee commendable by five Arguments to vers 6. In the second hee illustrateth and confirmeth the last Argument by comparing the Legal Ministery or the Covenant of Works with the Gospel or the Covenant of Grace Vers. 1. Do wee begin again to commend our selves or need wee as some others Epistles of commendation to you or Letters of commendation from you Argum. 1. Of the commendation of his Ministery containing also his clearing himself from the desire of vain-glory The efficacy of my Ministery is so apparent to all the Churches that I need not any commendatory Letters from any particular person or from you or from others neither do I say these things because I care for vain-glory but that I may defend my Ministery against my enemies for your good Therefore my Ministery is commendable Vers. 2. Yee are our Epistle written in our hearts known and read of all men Argum. 2. Because your conversion O Corinthians to the profession of the Faith by my Ministery sufficeth in my conscience and yours for a commendatory Epistle which is understood and acknowledged amongst all Vers. 3. Forasmuch as yee are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the Living God not in Tables of stone but in fleshy Tables of the heart Argum. 3. by confirmation of the former Because my Ministery was effectual not onely in bringing you to the profession of the Faith but also to your saving regeneration by the speciall operation of Christs Spirit this is that which hee saith that they were the Epistle which Christ himself by his Ministery hath written by writing his will in their hearts by the Holy Ghost after a more excellent manner than any thing was wont to bee writ with Ink upon Paper or Tables of Stone Vers. 4. And such trust have wee through Christ to God-ward 5. Not that wee are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Argum. 4. Because hee himself as it becomes a faithful servant doth not ascribe the whole confidence of glorying to himself but to his Lord Jesus Christ in the sight of God Which Argument hee illustrates partly by confessing his natural impotency to think that which is good or to the least beginnings of a good work much less to the converting the Corinthians partly by acknowledging the Grace of God as the fountain of his sufficiency in that hee is fitted to communicate so much Grace to others Vers. 6. Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth lâ—fe Argum. 5. Because his Ministery is the Ministery of the New Covenant not of the Law and Covenant of Works Hee confirms this Argument with a seven-fold Comparison of the Ministery of both Covenants The second Part. Not of the Letter Compar 1. The Ministery of the Law or the Covenant of Works is onely the Letter written or spoken without efficacy without all spiritual virtue to perform that which it commands But the Ministery of
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
principalities and powers or spirits which bear rule over worldly men and govern the wicked who are here and elsewhere called darkness and stir them up against us these also as they are very powerful and very crafty so they are most wicked and malicious And lastly they are spiritual such as wee cannot discern with our eyes and flye about in the open air so that they can when they will set upon us at unawares unless wee watch Vers. 13. Wherefore take unto you the whole armour of God that you may bee able to withstand in the evil day and having done all to stand Here hee repeats the Exhortation that they would put on the whole armour of God that they might bee able to stand in the evil day or the day of temptation and in the day of victory expecting new on-sets of the enemy and at length having overcome him might triumph Vers. 14. Stand therefore having your loins girt about with Truth and having on the breast-plate of Righteousness Hee takes a similitude from bodily weapons and names those helps against the Devil which answer to bodily armour fitted to defend us from and to offend the enemy to this end hee bids every one stand that is keep himself within his general and particular calling and watch against the enemy The parts of the armour for the defence of the Truth are seven Loyns 1. Constancy in the Doctrine of Truth which hee compares to a girdle which bindes the looser parts of the body that they do not fall asunder for knowledge strengthens us that wee do not waver through weakness Having on 2. The breast-plate of righteousness by which wee understand the righteousness of Christ applied to us which is alwayes accompanied with an endeavour after a holy life and a good conscience which as it were fortifies our breasts against the adversaries assault upon our faith and manifests it to bee sincere Vers. 15. And your feet shod with the preparation of the Gospel of peace 3. A readiness of minde to acknowledge and advance the Gospel in our place against all hindrances and difficulties this is to have our feet shod with the preparation of the Gospel Vers. 16. Above all taking the shield of faith wherewith yee shall bee able to quench all the fiery darts of the wicked 4. The shield of faith or trust in Christ by which as by a shield are received and kept off all those poysoned temptations of the Devil which hee our great enemy doth brandish against us as his weapons Vers. 17. And take the helmet of salvation and the sword of the Spirit which is the Word of God 5. The helmet of salvation or a certain hope and assurance of our salvation by which being armed and assured of the victory wee may confidently continue the fight The sword 6. The sword of the Spirit or the Word of God wherewith drawing and brandishing it wee may repell the Devil himself and put him to flight Vers. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints 7. Prayer wherewith a Christian souldier betaking himself to his General Christ begs his assistance not once onely but at any time when necessity urges not coldly and with his lips onely but with a fervent Spirit not faintly as if hee feared not the enemy but watching and attending to this duty with greatest earnestness not for himself onely but also for the whole Church or for Gods whole Army and for every one of the Saints so far as hee shall bee acquainted with their necessities Vers. 19. And for mee that utterance may bee given unto mee that I may open my mouth boldly to make known the mystery of the Gospel The second point of the Conclusion is an exhortation to pray for the Apostle that God would inable him to declare and preach the Gospel fully plainly and boldly Vers. 20. For which I am an Ambassadour in bonds that therein I may speak boldly as I ought to speak There are three Reasons of this Exhortation Reas. 1. Because for this very end I am sent an Apostle with Authority that I may declare the Gospel In bonds Reas. 2. Because I am held in bonds for the testimony given in which it is necessary that God should confirm mee by means of your prayers As I ought Reas. 3. Because it becomes mee whâ—â—m an Apostle to preach the Gospel with liberty of speech and in a free manner Vers. 21. But that yee may also know my affairs and how I do Tychicus a beloved brother and faithful Minister in the Lord shall make known to you all things 22. Whom I have sent unto you for the same purpose that yee might know our affairs and that hee might comfort your hearts The third point is about the sending of Tychicus unto them for which hee gives a reason from the end viz. That so the Ephesians might bee acquainted with the Apostles business and might receive comfort by reason of Gods presence with him in his bonds and so might bee confirmed in the faith Vers. 23. Peace bee to the brethren and love with faith from God the Father and the Lord Iesus Christ. 14. Grace bee with all them that love our Lord Iesus Christ in sincerity Amen 4. Point is an Apostolical benediction wherein under the form of a wish hee prayes that peace and love with faith may bee still bestowed and communicated from God and Christ to the beleeving brethren And then hee pronounceth grace on all those who love Christ with a sincere affection which grace is the fountain of that faith which worketh by love and by which wee have peace with God for ever The Epistle of St. Paul to the PHILIPPIANS Analytically expounded The Contents PHilippi was a City of Macedonia wherein the Apostle that hee might begin a Church did both notable things and suffered hardships as appears Acts 16. The occasion of writing the Epistle was this The Philippians had sent their Pastor Epaphroditus with money to the Apostle to relieve his wants while hee was kept prisoner at Rome The Apostle taking hold of this occasion writes this Epistle to confirm them in faith and godliness 1. By arming their hearts against the scandal of the Cross and of his bonds and exhorting them to constancy in the first Chapter 2. By exhorting them to agreement among themselves and other vertues which conduce thereunto Chap. 2. 3. By exhorting them with joy to rest upon the grace and vertue of Christ as abundantly sufficient for their sanctification and salvation and that they would beware of false Apostles and follow the example of the Apostles and holy Ministers of Christ Chap. 3. 4. After some Rules given touching Christian vertues by declaring his thankfulness for their bounty towards him Chap. 4. CHAP. I. OMitting the Preface of the Epistle which is comprehended in the first and second verses there are three parts of this Chapter 1 A confirmation of the
poverty by idleness but by calamity lest they waxe sloathful in the actions of any vertue but go couragiously forward to do thâ—se things which are decent and excellent Vers. 14. And if any man obey not our word by this Epistle note that man and have no company with him that hee may bee ashamed Exhort 7. That they note the refractory and brand them that obey not the Apostolical doctrine that is that they excommunicate those which is manifest from this that hee commands that they have no society with him that is thus noted which is the consequent of excommunication and for this end commands that the excommunicate person segregated from the society of others being ashamed might enter into himself and repent Vers. 15. Yet count him not as an enemy but admonish him as a brother Hee expounds the Commandement that they bee not cruel toward the excommunicated person or esteem him as an enemy but to shew their hatred to his sin that the excommunicated person may understand that under that severe correction there is brotherly love and so hee may bee reduced into favour with God and the Church by repentance Vers. 16. Now the Lord of peace himself give you peace alwayes by all means The Lord bee wiâ—h you all The Epilogue remains whereof there are three Articles In the first hee praies the God of Peace so to direct their waies and bridle the turbulent spirits of the disobedient that they may injoy peace towards God and amongst themselves and with those that are without which work did require a divine hand Furthermore hee praies that God by his gracious presence would bee alwaies present with them all Vers. 17. The salutation of Paul with my own hand which is the token in every Epistle so I write Artic. 2. Contains the obsignation of the Epistle by the subscription of Paul himself who for the most part did use the help of Scribes in writing the body of every Epistle but hee subscribed the conclusion with his own hand that his genuine Epistles might bee known from the adulterate and counterfeit which were carryed about in the name of Paul and by Impostors thrust upon the Churches Vers. 18. The Grace of our Lord Iesus Christ bee with you all Amen Artic. 3. Contains the Apostolical vote set down by his own hand wherein hee wishes the eternal influence of the Grace of Christ as the fountain of all good things to them for their sanctification and salvation The First Epistle of Paul to TIMOTHY Analytically expounded The Contents THe Apostle departing from Ephesus into Macedonia did not think it sufficient to commit the Church of Ephesus now publickly founded to the care of ordinary Pastors but desired the Evangelist Timothy that hee would tarry there a while to establish the Church in all things that appertained to Doctrine and Discipline which work being accomplished the Apostle intended to call him back and imploy him for the confirming of other Churches as appears in the end of the Epistle and other places But because Timothy was young as yet and might seem not sufficiently furnished with authority for the restraining of unruly men which possibly might make insurrection against him in this Epistle hee doth not onely admonish him concerning his office as one that hee knew very well instructed already but all the Churches and their Governours are informed touching the Authority of Timothy and their own duties The special parts of the Epistle are six according to the number of the Chapters In the first Chapter hee laies down the manner of his preaching the Law and the Gospel duly and with profit In the second Chapter hee sets down how Pastors and Hearers Men and Women ought to behave themselves in their publick prayers and Ecclesiastical meetings In the third Chapter hee treats of the right institution of Pastors and Deacons and concerning the Heads of Doctrine whereof they were to take special care In the fourth Chapter hee speaks of avoiding the Apostacy that was comming and touching the diligence which ought to bee used by a faithful Pastor to that end In the fifth Chapter hee treats of private admonitions to bee performed by the Elders and how they ought to carry themselves toward Widows and other Elders In the sixth Chapter hee delivers Precepts to Timothy wherein hee is instructed what hee ought to teach concerning Christian duties as well of private persons as of Ministers CHAP. I. BEsideâ— the Inscription which is contained in the two first verses There are three parts of the Chapter In the first hee enjoyns Timothy to observe the right method and course of teaching and to suppress the perverse Teachers of the Law to vers 12. In the second hee asserts his Apostleship that with authority it might bee avouched by Timothy as hee had commanded to vers 18. In the third hee encourages Timothy to carry himself stoutly in the discharge of his Ministery Vers. 1. Paul an Apostle of Iesus Christ by the Commandement of God our Saviour and Lord Iesus Christ which is our hope The Inscription of the Epistle wherein 1 That hee might win authority to this Epistle Paul affirms that in writing of it hee fulfilled his Apostolical Embassage for Christ 2 Hee confirms his Apostleship by a special command from God the Father whom hee calls the Saviour because hee is the Author of our Salvation who had called him to the office of an Apostle and used him in the execution of his office about the present matter hee was in hand with 3 Hee confirms his Apostleship from the command of our Lord Jesus Christ whom hee calls our hope because the Author the meritorious cause the object and the finisher of our hope Vers. 2. Unto Timothy my own Son in the Faith Grace Mercy and Peace from God our Father and Iesus Christ our Lord. Timothy to whom this Epistle is written is called the Son of the Apostle not simply but in 〈◊〉 Faith because hee was his Disciple and as the Son represents the Father in face and manners so Timothy resembled Paul in Doctrine and an holy conversation In his salutation hee wishes to Timothy 1 Grace i. e. the renovation of the Image of God from the fountain of Gods free good will 2 Mercy i. e. free remission of sins because hee knew that the holy young man affected with the sense of his sins with many tears did daily prostrate himself before God 3 Peace i. e. Quietness of conscience and joy from the apprehension of divine favour and finally a compleat felicity in the life to come which is comprehended under peace Vers. 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other Doctrine The first part of the Chapter follows touching the right manner of teaching wherein after hee had confirmed to Timothy not an ordinary Episcopacy in the Church of Ephesus but a special temporary and extraordinary Commission hee repeats the command
the office of an Apostle that I might wholly attend to the preaching of the Gospel separated from the world to this business who is it therefore that dares detract from my authority Vers. 13. Who was before a blasphemer and a persecuter and injurious but I obtained mercy because I did it ignorantly in unbeleef Reas. 4. Notwithstanding the wickedness and the evil deserts of my former life God is not hindred from taking mee into his service who was in times past an enemy Who therefore will disparage my authority upon the wickedness of my former conversation Ignorantly Hee prevents an Objection Some man might say how could so open an enemy of Christ obtain pardon Hee answers that his sin was out of ignorance and so hee proves that it was not that unpardonable sin against the Holy Ghost or a malicious insurrection against Christ which the devilish enemies of the Gospel knowingly practise in opposition to the Kingdome of Christ but sin committed out of ignorance while hee was yet an unbeleever Vers. 14. And the Grace of our Lord was exceeding abundant with Faith and Love which is in Christ Iesus Reas. 5. God hath vouchsafed mee more than an ordinary measure of Faith and Love and hath abundantly shewed forth his Grace in the bestowing of his saving gifts Therefore there is no reason that any one should detract from my Apostolick authority from my former conversation Vers. 15. This is a faithful saying and worthy of all acceptation that Christ Iesus came into the world to savâ— sinners of whom I am chief Reas. 6. Christ through his eminent mercy towards mee hath effected this that being taught by experience I should bee drawn first as the chief of sinners in my oâ—n opinion to subscribe to that sentence of the Gospel concerning the person of Christ his office comming virtue merit and efficacy to save sinners so that I cannot but declare openly to the whole world the truth and benefit of that sentence for by experience I speak It is a faithful saying c. Therefoee no disparagement ought to bee offered to my authority who not onely beleeve my self what is committed to mee but I also preach what I have experience of Vers. 16. Howbeit for this cause I obtained mercy that in mee first Iesus Christ might shew forth all long-suffering for a patern to them that should hereafter beleeve on him to life everlasting Reas. 7. The Lord hath set mee for an example of his long-suffering mercy goodness and admirable grace that sinners to the end of the world who shall hear of my wonderful conversion and the bounty of God towards mee may bee abundantly confirmed in the love of Christ and expect the like goodness towards themselves looking upon mee as a type and exemplar of unspeakable mercy Therefore am I most fit to bee made a Preacher of that grace and far bee it from any one to detract from my authority because of my former conversation while I was an unbeleever Vers. 17. Now unto the King eternal immortal invisible the onely wise God bee honour and glory for ever and ever Amen Thâ— Apostle now affected with the greatness of the benefit not satisfying himself in the amplification of it with a pathetick thanksgiving he concludes his speech with an illustrious celebration of Christ concerning whom hee produces four Epithites which are so agreeable unto Christ that they may also bee ascribed to the Father and to the Holy Ghost 1 God or Christ as God is King of ages i. e. by an Hebraism the eternal King that hee may bee distinguished from mundane and mortal Kings 2 Immortal because God is without all alteration change and corruption and alwayes the same like himself 3 Invisible because hee cannot bee comprehended by the eyes or any senses because their faculties are corporeal and circumscribed with narrow limits 4 Hee is onely wise because hee alone knows all things not by objects nor by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratiocination but in and by and of himself as one in whom are all things as in their first efficient and their ultimate end Hence the Apostle ascribes honour to God or a testification to his eminency Glory a celebrious fame with praise which is eternally due unto God adding Amen as a seal of his faith and willingness to glorifie God The Third Part of the Chapter Vers. 18. This charge I commit unto thee son Timothy according to the Prophecies which went before on thee that thou by them mightest war a good warfare The third part contains his Exhortation to Timothy that hee would behave himself couragiously in his Ministry viz. That hee would war a good warfare or that hee would prepare himself to fight against all enemies and all impediments and would use all diligence that the Church might receive no detriment by any one According The Arguments of his Exhortation are two Arg. 1. Because certain things are foretold Prophetically of pious men by a kinde of divine instinct which afford great hope of famous actions to bee done by thee as appears out of Act. 16.2 Therefore war a good warfare Vers. 19. Holding fast faith and a good conscience which some having put away concerning faith have made shipwrack Hee explains his Exhortation by shewing the manner of warring to wit that hee would defend faithfully and profess sound Doctrine and by an holy life according to the truth preached by him that hee would maintain the light and peace of a good conscience which would inwardly acquaint him with his duty towards God and men if hee would attend to it and would administer comfort to him if hee suffered for defending the truth Which being put away Arg. 2. Because â—â—less thou behave thy self with a good courage and observest this law of war concerning the joyning of a good conscience with the profession of the faith there is danger upon the loss of a good conscience that thou make shipwrack of sound Doctrine or the profession of the faith as some have done Therefore war a good warfare In the mean time hee casts in no scruple here to Timothy about the uncertainty of perseverance but uses the best and most effectual argument to perswade him to it For it makes nothing in Hypothetical propositions that the parts of it taken by themselves and Categorically may bee false or impossible It is sufficient to the truth of the rule annexed that the connexion of the parts is certain Vers. 20. Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme The Apostle names two Apostates for example Hymeneus and Alexander whom hee had not long before delivered unto Satan i. e. excommunicated For they that are cast out from the face of God shining in the Church fall into the kingdome of Satan as to the condition of the outward man or the enjoyment of Church priviledges The end of this Excommunication hee shews to bee this That being led to repentance they might return
onely skilful in Divinity and well instructed in the Doctrine of Christianity but also such an one as is skilful to divide the word aright and to accommodate himself to the capacity and edification of his auditors Vers. 3. Not given to Wine no striker not greedy of filthy lucre but patâ—ent not a brawler not covetous 8. It is required that hee bee not given to Wine or such an one that uses to spend the day in sipping and bibbing of Wine No striker 9. That hee bee no striker or prone to strike either his servants or any others Not greedy of filthy lucre 10. That hee minde not filthy gain or such an one that minds his gain to the prejudice of his Ministerial dignity Patient 11. That hee bee just and moderate in bargaining and when it is convenient ready to remit of his own right Brawler 12. That hee bee free from strifes and contentions both in words and blows Covetous 13. That hee bee free from Covetousness not over much solicitous to encrease his estate Vers. 4. One that ruleth well his own house having his children in subjection with all gravity 14. That hee understand how to rule his own family well i. e. his wife children servants if hee have them Vers. 5. For if a man know not how to rule his own house how shall hee take care of the Church of God Hee gives the reason of these requisite qualifications Because hee that knows not how to govern his own house or a little family cannot govern or take care of the Church of God prudently Vers. 6. Not a novice left being lifted up with pride hee fall into the condemnation of the Devil 15. Hee requires that hee bee not a Novice or a new sprig of the Church i. e. newly converted to the true Religion not sufficiently instructed in the mysteries of godliness or confirmed by experience not sufficiently subdued and humbled by the exercises of Christianity The reason whereof is given lest being suddenly elevated to the top of Ecclesiastical dignity and puffed up hee fall into the fault and condemnation of the Devil who by reason of pride abode not in his station and therefore was rejected of God Vers. 7. Moreover hee must have a good report of them which are without lest hee fall into reproach and the snare of the Devil 16. The last qualification is That hee have a good report from them that are without or those that are strangers from the Church i. e. That hee bee of good repute amongst all whose conversation his very enemies cannot justly blame The reason whereof is given lest hee fall into ignominy and reproach and the snare of the Devil who may not onely upon that occasion load his person and office with calumnies and reproaches but render him impudent regardless of his credit and at length dissolute in his conversation Vers. 8. Likewise must the Deacons bee grave not double-tongued not given to much Wine not greedy of filthy lucre As to what is required in the Election of Elders and publick treasurers nine virtues are requisite in them 1 That they bee grave i. e. accomplished with honest manners 2 That they bee not lyars double-tongued or fraudulent 3 That they bee not given to Wine 4 That they love not filthy lucre which may any whit detract from their reputation amongst good men Vers. 9. Holding the mystery of the Faith in a pure conscience 5 That they bee rightly instructed in the Faith or Doctrine of the Gospel revealed from Heaven and that they maintain this in a firm profession together with holiness of life which may bear witness of the purity of their conscience and the sincerity of their Faith Vers. 10. And let these also first bee proved then let them use the office of a Deacon being found blameless 6 That not onely the Pastors and Candidates to higher offices but also that the Deacons bee proved before they are admitted to their function i. e. lest they bee obtruded upon the Church rashly and without their choice but that they alone bee chosen whose former life commends them so that after tryal their fitness appears and such as cannot justly bee blamed Vers. 11. Even so must their Wives bee grave not slanderers sober faithful in all things Because the dissolute conversations of wives and children turns to the reproach of the men hee requires 7 That the Wives both of Pastors and Deacons bee grave endued with honest behaviour not slanderers or such as detract from the credit of their neighbours studious of sobriety as also in all affairs faithful Vers. 12. Let the Deacons bee the Husbands of one Wife ruling their children and their own houses well 8 Hee requires that Deacons bee the Husbands of one Wife i. e. free from the sin of Polygamy 9 Hee requires That they understand how to govern their own family well and to keep their houshold within the bounds of holy Discipline Vers. 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldness in the Faith which is in Christ Iesus Lest any man should despise the Deaconship as a mean office hee teaches that they who have well discharged this office are worthy of honour while they manage it and lay a foundation to an higher degree in the Church and finally they gain a large opportunity for the confirming their boldness towards God by Faith in Christ which the faithful administration of their Deaconship as a testimony of the sincerity of their Faith ought to confirm The Second Part. Vers. 14. These things write I unto thee hoping to come unto thee shortly 15. But if I tarry long that thou mayest know how thou oughtest to behave thy self in the house of God which is the Church of the living God the pillar and ground of the truth The other part of the Chapter contains the principal Articles of Doctrine that are to bee maintained in the Church The first Article comprehends the Doctrine touching the end of this Epistle and especially of the precedent precepts which is this That the rule of governing the Church entreated of by the Apostle bee alwaies laid before their eyes which when hee came hee would explain and confirm as need required and by which rule if hee came not the sooner Timothy might direct the Governours of the Church how they ought to behave themselves in the house of God or in governing the Church The Church of God Artic. 2. Contains the Doctrine touching the excellency of the Church 1 That it is the House of God wherein hee dwells and feeds his family and wherein hee is worshiped 2 That it is the Church of the Living God or a company called out of the world by the Living God besides whom all the Gods which Heathens worship are dead Idols 3 That as the Church is called out of the world begotten nourished and preserved of God by the Truth that it should bee the Church of the Living God so
the Church from two Properties 1 There shall bee Hypocrites counterfeiting themselves lovers of the truth in all things even then when they obtrude their false opinions upon the Church They shall dissemble holiness and sanctity while they cry up their fictions as the worship of God 2 They shall have consciences seared with an hot iron because they shall speak and do many things against the dictate of conscience nor shall they bee affected with any sorrow after they have offended God and destroyed the souls of men by their Sacriledges heynous wickednesses and false Doctrines Vers. 3. Forbidding to marry and commanding to abstain from meats which God hath created to bee received with thanksgiving of them which beleeve and know the truth In the fourth place hee propounds two Examples of these Diabolical doctrines in things indifferent by which Doctrines as by certain marks wee may know those Diabolical teachers with their Apostate followers The first is forbidding to marry which errour it matters not what authors it hath besides the Devil it hath the Pontificians patronage with whom it hath of a long time been favoured and still is from the time that all their Clergy was enjoyned singleness of life Another Doctrine of Devils is about the choice of meats and abstaining from some as impure which errour amongst the Romanists is urged observed defended with more Religion than the most exercises of Piety and Justice prescribed by God Which God Hee proves by six Reasons the latter branch of this Doctrine touching the forbidding of certain meats for Religions sake to bee false and diabolical First From the end of the Creation Because God had created all kinds of meat to that end that wee should partake of them and feed upon them Therefore it is a diabolical Doctrine which gives Precepts about the avoiding certain meats when God affords them and their use is seasonable and convenient Thanksgiving Reas. 2. God will have all kinds of meats acknowledged for favours and therefore received with thanksgiving Therefore the Doctrine of avoiding and refusing certain meats when God affords them is diabolical Of them which beleeve Reas. 3. The use of the Creatures whensoever it is convenient is allowed of God to Beleevers or to those who have the knowledge of the Gospel Therefore to prohibit any meats to Christians to which they have right granted and may bee convenient to nature is the Doctrine of Devils Vers. 4. For every Creature is good and nothing to bee refused if it bee received with thanksgiving Reas. 4. Generally Touching upon the forbidding of marriage and meats whatsoever God hath created is good in its lawful use as meat marriage and the rest of the creatures For God looked upon what hee had created and behold it was very good Therefore the Doctrine that prohibits the natural lawful use of the creatures of God is diabolical Nor any thing Reas. 5. None of the creatures or ordinances of God are to bee rejected if they bee used lawfully and with thanksgiving Therefore the Doctrine that rejects Marriage or Meats when the use of them may bee lawful and convenient is the Doctrine of Devils Vers. 5. For it is sanctified by the Word of God and Prayer Reas. 6. Confirming the former Every Creature of God as Meat Marriage c. is sanctified to us for a lawful use joyned with a good conscience by the Word of God and Prayer for by the Word of God or the divine Ordinance wee understand a liberty and right restored to us by Christ and by Prayer wee acknowledge the gift of God and desire his blessing Therefore the Doctrine which commands us to abstain from the Creatures and makes them impure when God hath sanctified and prepared them for a holy use and vouchsafeth them to us is diabolical The Second Part. Vers. 6. If thou put the Brethren in remembrance of these things thou shalt bee a good Minister of Iesus Christ nourished up in the words of Faith and of good Doctrine whereunto thou hast attained The second part of the Chapter follows containing the duties of Timothy in the execution of his present embassage The Exhortations are four Mind Hort. 1. That hee propose to the Brethren the admonitions hitherto expounded and remember them of them There are two Reasons of the Exhortation A good Reas. 1. If thou do these things thou shalt shew thy self a famous Minister of Christ and careful that all things bee managed in the house of God according to his will Nourished up Reas. 2. Thou shalt demonstrate thy self nourished up in sound Doctrine as it were with wholesome food which thou hast attained from my teaching from whom thou hast never been absent Vers. 7. But refuse old wives fables and exercise thy self rather unto godliness Exhort 2. That rejecting humane traditions and the inventions of men devised to support their traditions as it were prophane fables with which old women and children are taken rather than wise men hee exercise himself in solid virtues which are prescribed of God to the promoting of piety and the worship of God and that hee take care that others exercise themselves therein Vers. 8. For bodily exercise profiteth little but godliness is profitable unto all things having the promise of the life that now is and that which is to come The Reasons of this Exhortation are four 1. Because those bodily exercises in watchings and abstinence from meats and such like voluntary kinds of afflicting themselves which are prescribed by the Precepts of men are profitable to little i. e. they do not recompence the labour with their advantage but are altogether unprofitable for the due use of such exercises when God calls us extraordinarily to them are profitable helps but commanded by men as superstitious they are disadvantagious Godliness Reas. 2. Christian Piety which is exacted by divine Precepts is profitable to all things whether to our selves or others whether wee regard the present or the world to come because it hath the divine promise of happiness in this and that life which is eternal Vers. 9. This is a faithful saying and worthy of all acceptation Reas. 3. Confirming both the exhortation and the precedent reason Because this Doctrine touching the rejecting the inventions of men and following the exercises of true godliness is a true saying which will deceive no man and indeed a saving Doctrine and therefore such as all men ought to embrace and defend Vers. 10. For therefore wee both labour and suffer reproach because wee trust in the living God who is the Saviour of all men especially of those that beleeve Reas. 4. Confirming the former Reasons Because wee suffer afflictions and streights labours and reproach enough from unjust persecutors for rejecting the inventions of men and defending of true godliness which consists in the exercises of Faith and Obedience and those afflictions wee bear valiantly from the hope of the promises which are made to us that walk in this way of godliness Therefore rejecting the
in the faith Reas. 3. Because a severe reproof of this kinde of Teachers and the Cretian Disciples cleaving to them was very conduceable to the procuring and maintaining of their soundness in the faith Therefore they were severely to bee reproved Vers. 14. Not giving heed to Iewish fables and commandements of men that turn from the Truth Reas. 4. Lest otherwise the Cretians should attend to fabulous traditions and Jewish fictions touching Legal Ceremonies and the Precepts of these kind of men who could not beat the pure Doctrine of Christ but indeavoured to corrupt it with their leaven Vers. 15. Unto the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure but even their mind and conscience is defiled Reas. 5. Because the truth of Christianity hath determined contrary to the Precepts of these Judaizing Teachers asserting That to the pure all things are pure i. e. to Christians purged from their sins by Faith in Christ all meats and other creatures which were unclean by the Ceremonial Law were now lawful after Christ was exhibited that the faithful may use them with a good conscience Defiled Reas. 6. Because the same 〈…〉 that nothing can bee used purely by them who are not justified by Faith in Christ but that their minds and consciences which falsely acquit them being not renewed are polluted and so hee convinces them of vanity who from the observation of Ceremonies endeavour to attain to holiness Vers. 16. They profess that they know God but in works they deny him being abominable and disobedient and to every good work reprobate Reas. 7. Because although those Teachers did profess themselves worshipers of God yet in works they denied him because they were enemies to the Righteousness which is by Faith and to the fruits of the Spirit wherefore they were abominable hypocrites rebells against the Truth of God and unmeet for the performance of any good work From which reasons it is manifest that those false Teachers are to bee restrained that they teach neither in publick nor private CHAP. II. IN this Chapter is handled the inforcing of sound Doctrine upon all according to the age sex and condition of every one in the Family and by which they are to compose their lives unto holiness to vers 11. And whereby their Faith may bee stablished in the Grace of God from whence as from a fountain hee will have the fruits of their obedience flow forth in their conversation to the end Vers. 1. But speak thou the things which become sound Doctrine That hee may really oppose himself to the vanity of these Teachers hee commands in general that Titus inculcate the Doctrine which makes for holiness and salvation Vers. 2. That the aged men bee sober grave temperate sound in Faith in Charity in Patience Hee commands five things in particular First Concerning old men that hee instruct them about these four things 1 That they adorn their old age with virtues befitting their age viz. That they bee sober taking heed of drunkenness 2 That they bee grave and reverend and free from youthful wantonness 3 That they bee temperate prudent i. e. that in every action they demean themselves temperately 4 That they bee sound and no waies counterfeit in Faith Charity Hope manifested by Patience Vers. 3. The aged women likewise that they bee in behaviour as becometh holiness not false accusers not given to much Wine teachers of good things Secondly Concerning aged women hee commands that hee teach the Matrons these five duties 1 That in their cloathing and behaviour and the whole deportment of their bodies they observe comeliness 2 That they bee not false accusers injuring the reputation of others by their falshoods 3 That they bee not given to drinking 4 That they teach the younger women not old wives fables but those things that are good and honest Vers. 4. That they may teach the young women to bee sober to love their Husbands to love their Children 5. To bee discreet chaste keepers at home good obedient to their own Husbands that the Word of God bee not blasphemed 5 That they teach the younger women to whom they may have more free access than Ministers can prudence and modesty and that they love their own Husbands and Children with a Regular and Christian love And that they bee discreet chaste keepers at home not wandring out of their families courteous obedient to their own Husbands that the Christian Doctrine bee not evil spoken of for their sakes Vers. 6. Young men likewise exhort to bee sober-minded Thirdly Hee gives Titus charge about young men that hee exhort them to bee prudent or sober-minded Vers. 7. In all things shewing thy self a pattern of good works in Doctrine shewing incorruptness gravity sincerity 8. Sound speech that cannot bee condemned that hee that is of the contrary part may bee ashamed having no evil thing to say of you Fourthly Concerning Pastors in the person of Titus to this end that their Doctrine might the better take place hee commands that Titus shew himself an example for others to imitate in every good work but especially that in Doctrine hee shew forth uncorruptness of the sound Truth gravity of authority and his manner of speech fitted to the edification of his Auditors that the Adversary may have nothing justly to câ—rpat Vers. 9. Exhort servants to bee obedient unto their own Masters and to please them well in all things not answering again 10. Not purloyning but shewing all good fidelity that they may adorn the Doctrine of God our Saviour in all things Fifthly Concerning servants hee gives command That hee instruct servants about their duties 1 That they bee obedient to their own Masters though Infidels observing all their lawful commands 2 That servants indeavour to please their own Masters and answer not again when they command them hard services or reprove them more severely than is fitting 3 Lastly That they steal nothing from their Masters but shew themselves faithful in all things whereof hee gives the reason that the Doctrine of the Gospel may bee adorned by them in all things and may bee acknowledged for Divine as that which is so effectual that it makes men under the hardest tearms of servitude patient in their condition and in their calling honest and faithful The Second Part. Vers. 11. For the Grace of God that bringeth salvation hath appeared to all men The second part of the Chapter touching the Doctrine of Faith follows which hee subjoyns as the fountain from whence virtue is fetched for the performance of the foresaid duties For they cannot bee Christian duties except grace to perform them bee derived from Christ by Faith For in this the works of regenerate and unregenerate men materially good do differ That the works of these are done by the enemies of God from the corrupt strength of free will for carnal ends without any respect to the glory of God But the works of regenerate men are done by the
purpose of God to be holy and undefiled Therefore Chastity is to bee regarded Whoremongers Argum. 2. If any one neglects wedlock which is the remedy of incontinency and polluteth himself either with fornication being a single man or with Adultery being married let him know whosoever hee is that Whoremongers and Adulterers God will judge Therefore c. Vers. 5. Let your conversation bee without Covetousness and bee content with such things as yee have For hee hath said I will never leave thee nor forsake thee 6. So that wee may boldly say The Lord is my helper and I will not fear what man shall do unto mee Exhort 5. To avoid Covetousness Lest this vice corrupt their manners The Reasons of the Exhortation are three The first is propounded under the form of a Precept Those things that you have ought to suffice you whether yee have them from any honest vocation they come from the Divine blessing and with those yee ought to bee contented and not to be troubled with the desire of having more Therefore take heed of Covetousness For hee hath said Reas. 2. Out of Ioshua vers 5. In that promise â—hich God made to Ioshua in his calling God propoundeth a general consolation to all his servants in their vocations viz. that hee will not forsake nor leave them in supplying them with any thing that is necessary Therefore take heed of Covetousness So that Reas. 3. It is no less for any Beleever than for David in Psal. 118. vers 6. to promise to himself with confidence not onely necessary succour as to this present life but also Gods help ready against all the oppositions of wicked men who endeavour to take away from Gods servants their very lives together with all their substance Therefore Covetousness is to bee avoided Vers. 7. Remember them which have the rule over you who have spoken unto you the word of God whose Faith follow considering the end of their conversation Exhort 6. To the keeping the purity of the Gospel without the leaven of Jewish Doctrine There are six Reasons of the Exhortation Faith follow Reas. 1. Your Teachers the Apostles and other faithful Ministers of Christ have preached nothing unto you but the word of God and have propounded no end to themselves in their conversation besides that which ought to be propounded by faithful teachers viz. the glory of God and your salvation Therefore imitating their Faith and looking to the end of their conversation keep yee the purity of the Gospel or the Doctrine of Faith Vers. 8. Iesus Christ the same yesterday and today and for ever Reas. 2. Jesus Christ whose Doctrine is preached to you by his Ministers is noâ— divers but one remaining the same for ever and ever Therefore keep the purity of his Doctrine and the unity of Faith with those your Teachers which have preached to you the Word of God Vers. 9. Bee not carried about with divers and strange Doctrines for it is a good thing that the heart bee estaâ—lished with Grace not with meats which have not profited them that have been occupied therein Reas. 3. Propounded under the form of a Precept There are divers and strange Doctrines unknown to the Apostles which Christ is not the Author of if yee have hearkened to them as the wind driveth the chaffe up and down the earth or ships floating in the Sea so they shall carry you about hither and thither that yee shall hold fast nothing Therefore be established in preserving the purity of the Gospel It is a good thing Reas. 4. It is better yea it is absolutely good and saving that yee seek the peace and establishment of your heart and conscience in the Grace of Christ which onely his Gospel commends to you and not in Legal Ceremonies nor in observation of mean daies and the like Wherein Righteousness least of all consists Therefore keep the purity of Faith without the leaven of the Jewish Teachers Which have not profited Reas. 5. Confirming the former from the experience of them that Judaize Those Legal observations have profited nothing as to Righteousness or Salvation them that are much conversant and have spent their time in them Therefore keep the pure Faith of the Gospel from all leaven of this sort Vers. 10. Wee have an Altar whereof they have no right to eat which serve the Tabernacle Reas. 6. They that serve the Jewish Tabernacle after Christs comming or they that pertinaciously cleave to Levitical Ceremonies cannot bee partakers of Christ which is the thing signified to us by the Altar and Sacrifices and other Levitical shadows and is the true body of them all Therefore the Doctrine of Faith is to be preserved from the leaven of the Jewish Doctors who thought that the observation of these Ceremonies was to be joyned with the Gospel To which purpose the same Apostle saith Gal. 5.2 If you bee circumcised Christ shall profit you nothing The reason whereof is this The observers of Legal Ceremonies or they that receive shadows now abolished do in the prescribed distinction of meats observation of Altars Feasts Jubilies Holy water Priests garments and the like Ceremonies really shew forth that the Sun of Righteousness is not yet risen that Christ is nor yet come that the Ceremonial Pedagogy is not yet abolished but that still the time of shadows and signs which were instituted onely to prefigure Christ until the time of Reformation Vers. 11. For the bodies of these beasts whose blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp 12. Wherefore Iesus also that hee might sanctifie the people with his own blood suffered without the gate Hee proves that they are to bee excluded from Christ who seek righteousness or part of righteousness in the shadows or works of the Law because God hath pre-figured this in the type of the Expiatory Sacrifice from Levit. 23.27 The blood of the Expiatory Sacrifice was brought by the High-Priest into the Sanctuary but the flesh was wholly burnt with fire neither did any thing thereof come to the Priests as was given to them from the other Sacrifices The Apostle affirms that this signified that none of those who adhere to the Covenant of Works could eat Christ but were to bee excluded from communion with them as many as do not firmly adhere to Christ but seek even the least part of righteousness in the Levitical shadows or works Without the Camp God signified by this First That Christ was to suffer without the gates of Ierusalem and that is plainly come to pass for Christ was crucified without the gate Secondly That true expiation was to bee sought in the blood of the Messias that suffered without Ierusalem or the place consecrated for the Levitical worship And the Apostle also doth teach that Christ himself intended this having by his providence so disposed of every thing that hee should suffer without the City viz. that Christ going without the gates to offer up
himself would by that very thing signifie that there was no virtue of Justification or Sanctification to bee sought in any legal Rites but only in his own blood all those legal Rites being excluded Vers. 13. Let us go forth therefore unto him without the Camp bearing his reproach 14. For here have wâ—e no continuing City but wee seek one to come 15. By him therefore let us offer the Sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 16. But to do good and to communicate forget not for with such Sacrifices God is well pleased From hence the sixth Exhortation is drawn to a prudent imitation of Christ going out of the City and offering up himself to his Father This imitation consists in three things 1 As Christ going without the City renounced the world that hee might do his Fathers Will so wee for his sake ought to renounce all worldly things being ready to leave Father and Mother family and goods unless wee would bee accounted unworthy of his fellowship 2 As Christ hath born his Cross going out into an opprobrious place Golgotha so it behoveth us to bear Christs reproach or our Cross after him that is to prepare our selves to suffer banishments persecutions reproaches and miseries of that kind for his sake For not He gives the reason of this branch because we Believers know that those worldly things are momentary and that there is not an abiding place for us on earth but wee seek a City that heavenly inheritance to the obtaining of which it becomes us to go out of the world with a ready mind and to renounce worldly things By him The third thing in which wee ought to imitate Christs suffering is that resting in his intercession merit and worthiness wee offer to God spiritual sacrifices and acceptable i. e. As Christ hath offered himself to God that by his Passion hee might fulfill and abolish all Levitical types so wee whom hee hath made perfect by his alone Sacrifice as to Justification and hath sanctified us as Priests consecrated to God that legal sacrifices being abolished wee might offer spiritual sacrifices ought to offer up our selves as living Sacrifices for the serving of God and also Sacrifices of Praise Prayer and Thanksgiving which are our first fruits our calves and those spiritual sacrifices which wee ought continually to offer to God through Christ by whose merit wee and our obedience is made acceptable unto God To do good Besides the calves of our lips hee also commands us to do good that is to perform all duties of charity towards all but most especially towards the houshold of Faith With such Hee backs this part of the Exhortation with a strong reason because these kind of sacrifices please God or are acceptable to him as the most sweet fruit of our Faith in Christ and most evident testimony of our sincere love towards God and our neighbour Vers. 17. Obey them that have the rule over you and submit your selves For they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you Exhort 7. That they perform diligently the duties which they owe to Pastours and Governours receiving them reverently as the Ministers of God loving them for Gods works sake which is in their hands obeying them in all things which they prescribe out of the Word of God to bee believed or done in the Name of God according to their office endeavouring with as great thankfulness as may bee to recompence their labours and cares They watch There are four arguments of the Exhortation Argum. 1. The Ecclesiastical Ministers your Leaders watch for you praying studying disputing for you preaching the Gospel and exercising Ecclesiastical Discipline amongst you for your good Therefore obey them Account Argum. 2. God requires an account of your souls from them iâ— but one perisheth by their fault Therefore obey them who undergo amongst you so dangerous and hard a task That with joy Argum. 3. If you obey as it becomes you you will rejoyce your Pastours and they will more cheerfully follow their work but otherwise they will indeed do their duty but heavily and with sorrow and so yee that ought to bee acceptable to them will become the cruel tormentors of your Pastours Therefore obey them For that Argum. 4. Preventing an Objection if perchance any amongst them might not care for the troubles griefs and sorrows of their Pastours it will turn to your hurt if Gods Ministers are compelled to mourn through your fault God will hear their groanings and will severely vindicate the contempt of his Embassadors Therefore obey them The Second Part. Vers. 18. Pray for us for wee trust wee have a good conscience in all things willing to live honestly The other Part of the Chapter follows wherein is contained the conclusion of the Epistle whereof there are six Articles In the first Because it is the duty of all fellow-souldiers in the Army of the Church Militant to pray mutually for one another The Apostle after his manner about the end of the Epistle commends himself to the prayers of the faithful Hebrews whom hee desires to pray that God would bless him in all things but especially that hee might freely and fruitfully preach the Gospel But hee speaks of himself in the plural number as it appeareth out of the words that follow which belong to his own person from which it is manifest that it was not unknown to the faithful Hebrews that Paul was the Writer of the Epistle which Peter also confirmeth unto us although for the unbelieving Hebrews sake whom hee endeavoured to win hee did not prefix his name which was hateful to them before this Epistle The reasons why Paul would have them prays from himself are two Wee trust Reason 1. Answering an Objection because although my reputation is abused by calumniatours who are enemies of the Gospel and cannot bear my preaching concerning the Grace of Christ and freedome from the Covenant of Works and Levitical Ceremonies yet I am conscious to my self that I have duely discharged my office and of my innocent conversation that I deserve ill of none But hee speaks here most modestly concerning himself lest hee should give any occasion of cavilling Rather Reas. 2. Because if yee shall pray for mee it will come to pass that sooner than yee expect and my prosperous condition may seem to permit I may be restored to your Churches from which I am detained longer than I would being much hindered by divers impediments Vers. 19. But I beseech you the rather to do this that I may bee restored to you the sooner 20. Now the God of Peace that brought again from the dead our Lord Iesus that great Shepheard of the Sheep through the blood of the everlasting Covenant 21. Make you perfect in every good work to do his will working in you that which is well-pleasing
first Tabernacle to be removed the true light was at hand 4. That none should receive the clear light of the way to Heaven but such as should renounce the Ordinances of the first Tabernacle And so the Apostle by the authority of the Holy Ghost enforceth these Hebrews either to renounce the Levitical Ordinances or to be deprived of the true light of the way to Heaven now revealed 5. While he calleth this typical Tabernacle the first Tabernacle he importeth 1. That Christs Body was the next Tabernacle 2. That the Temple is comprehended under the name of the Tabernacle in this dispute Vers. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the Conscience He sheweth the use of the Tabernacle and the imperfection of the service thereof saying The Tabernacle was a figure for the time then present Whereby he giveth us to understand 1. That the Tabernacle was a type and figure of Christ. 2. That it was not appointed for all time to come but for that present time of the Churches Non-age 3. That howsoever it was an obscure Figure yet having some resemblance of the thing signified it was fit for those of that time 2. Next hee sheweth the weakness of the offerings offered in the Tabernacle that they could not make the man that did the service perfect as concerning the conscience That is they could not perfectly satisfie the conscience that sin was forgiven and life granted for any worthiness of those offerings they could not furnish the conscience with a good answer towards God for saving of them who did that service 1 Pet. 3.21 Because the conscience could not have â—ound ground of satisfaction how Gods justice would be made quiet by those offerings And that which doth not satisfie Gods justice cannot satisfie the conscience because the conscience is Gods Deputy and will not be quiet if it bee well informed till it see God pacified Then It followeth from this ground seeing those offerings could not perfect a man in his conscience 1. That Christs Sacrifice signified by them must perfectly satisfie Gods Justice and the conscience also and purge the filthiness of it and heal its wounds 2. That as many as were justified before God and in their consciences truly quieted under the Law behoved of necessity to see through these offerings and flee in to the offering of the Sacrifice represented by them as Psal. 51.7 For otherwise the Apostle testifieth here the outward offerings could not perfect them in the conscience 3. That when Remission of sin and Attonement is promised in the Law upon the offering of these gifts as Levit. 14.9 and 17.11 the form of speech is Sacramental joyning the virtue of the Sacrifice of Christ signified by the offering of the figurative Sacrifices unto the Beleever 4. That true Beleevers notwithstanding the many imperfections of their life may be perfected as concerning their conscience by flying to the Mediation and Sacrifice of Christ which washeth the conscience throughly Vers. 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them 〈◊〉 the time of Reformation Hee giveth a reason why those Ceremonies should not perfect the conscience Because they stood in meats and drinks and divers washings and carnal Ordinances To wit if they be considered by themselves separate from their signification as many of the Iews took them Then There is a two-fold consideration to be had of the Levitical Ceremonies One as they are joyned with the significations and so promises were made of Attonement by them in the Law Another as they were looked upon by themselves separate from their signification as the carnal Jews took them and rested on them and so they could not perfect the conscience 2. Hee sheweth their endurance saying They were imposed on them until the time of Reformation That is Till the time of the Gospel that Christ came with clear light to perfect matters Then 1. These Ceremonies were by God imposed upon no people but them That is the Jews onely 2. Neither were they imposed on the Jews for ever but for a time onely until the time of Reformation 3. Seeing the time of Reformation by Christ is come these Ceremonies are expired and abolished 3. Seeing the time of the Gospel is the time of Reformation or Correction Then 1. The Shadows are fulfilled and the Substance is come 2. The darkness of teaching is removed and the time of clearness is come 3. The price of Redemption promised to be laid down is now paid 4. The difficulty and impossibility of bearing the yoak of Gods external worship is removed and Christs easie yoak in place thereof is come In a word whatsoever was then wanting under the Law of the measure of the Spirit or the means to get the Spirit and fruits thereof is now helped in the frame of the Gospel Vers. 11. But Christ being come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building To shew the accomplishment of these things in Christs Priesthood hee opposeth his Excellency to the imperfection of the Levitical High Priests service thus 1. The Levitical Priest was Priest of the Shadows of good things but Christ Priest of the good things themselves keeping the dispensation of them proper to his own person such as are Reconciliation Redemption Righteousness and Life c. 2. The Levitical High Priest had a Tabernacle builded with hands wherein hee served but Christ served in a greater and more perfect Tabernacle not made with hands That is in the precious Tabernacle of his own Body wherein hee dwelt amongst us Joh. 1.14 represented by the material Tabernacle 3. Hee expoundeth how the Tabernacle of Christs Body is not made with hands by this that it is not of this building First because it was not formed by the art of any Bezaleel or Aholiab but by the Holy Ghost 2. Albeit the Tabernacle of his Body was like ours in substance yet for the manner of his holy Conception hee is of another building than ours For our Tabernacles are builded by natural generation of man and woman with propagation of original sin But Christs Body in a singular manner even by the special operation of the Holy Ghost in the womb of the Virgin And so without original sin Vers. 12. Neither by the Blood of Goats and Calves but by his own Blood hee entred in once into the holy place having obtained eternal Redemption for us The opposition goeth on 1. The Levitical High Priest entred into the typical holy place But Christ entred into the holy place properly so called that is into Heaven 2. The Levitical Priest entred often into the holy place Christ entred but once into Heaven Hereby the Levitical Priests entry was declared to be imperfect because it behoved to be
of the blood of Iesus for remission of sins after this hearty application of Christs blood the conscience is furnished with a good answer unto all challenges and so is made good a comfortable conscience absolving the man through faith in Jesus whom it tormented with challenges before it ran to the blood of Jesus for sprinkling Then whensoever the conscience is evil accuseth and vexeth let the vexed heart run to Christs blood and then shall it be free from an evil conscience for the blood of Jesus cleanseth us from all sin Let the heart be sprinkled and the conscience will be good 6. The fourth thing required in him that draweth near as he should is That his body be washed with pure water That is That according to the signification of that Legal Rite their outward conversation be blameless and holy sin being so curbed within that it reign not in their mortal body so foughten against within as it break not forth in scandalous works of Darkness in the actions of the body Then 1. With a sprinkled conscience within men must joyn an holy and blameless conversation without 2. The washing of the conversation without must proceed from an heart sensibly acquainted with the power of the blood of Jesus 3. And this outward holiness of the body must be wrought with pure water that is by the Spirit of Sanctification to distinguish the reformation of a believer from a counterfeit who without may look like a righteous man but within be as a whited Tomb full of rottenness Verse 23. Let us hold fast the Profession of our Faith without wavering for he is faithful that promised Another Exhortation to avow the faith of Christ that is the doctrine of Christ the truth received from Christ and believed and not to quit it in the time of tryal upon any condition 1. The requiring to hold fast the confession of our Faith or Hope as the word importeth teacheth 1. That a true Christian must not onely hold the truth of Christ secretly but must confess it profess and avow it openly where Gods glory and others good requireth the same 2. That he must look for adversary powers and temptations to take that truth or at least the confession of it from him 3. That in these tryals and essays he must hold the faster gripe and avow it so much the more stedfastly as he is tempted to quit it 4. That when he is put to the tryal of this Confession of any point of his Faith hee is also put to the tryal of the confession of his hope whether his hopes of the promised salvation in Jesus be stronger to keep him stedfast or the terror and allurement from men stronger to make him quit the point of truth converted 5. That nothing but this hope is able to make a man stand out in tryal if hee be hardly urged 2. Hee will have the avowing of the truth of Christ to be without wavering Then 1. Men must so learn the Truth that they need not to change again that is must study to know the Truth soundly and solidly 2. And having learned it must not say and unsay one day avow it and another day quit it For so God getteth not his due glory Beholders are not edified the mans testimony wanteth weight with the adversary But hee must be invincible in the truth who will neither alter nor change or diminish any thing of it for fear or favour 3. Hee giveth this for a ground of constancy For hee is faithful who hath promised That is the promises which Iesus hath made to such as constantly beleeve in him shall be surely performed that no constant professor of his Truth shall be ashamed Then 1. Where wee have a promise of any thing made unto us in Scripture wee may be confident to obtain it and bold to avow our hope thereof against such as would teach us the Doctrine of Doubting whereunto wee are of our selves prone and inclined and against such as shake the assurance of the Saints perseverance 2. The ground of our confidence is not in our selves but in the faithfulness of Jesus Christ who hath promised such graces to his children 3. Our bold avowing of our hope is not a bragging of our own strength but a magnifying of Christs faithfulness Vers. 24. And let us consider one another to provoke unto love and unto good works Hee strengtheneth his former Exhortation by giving of directions to further their obedience thereunto And first for mutual up-stirring one of another Whereof wee learn 1. That mutual edification of Christians amongst themselves and sharpening one of another is a special help to constancy in true Religion and a preservative against Apostacy 2. Prudence is required hereunto that mutually wee observe one anothers disposition Gifts Experience Virtues and Faults that wee may the better fit our selves to do good each one of us unto another and to receive good each one of another in our Christian conversing together 3. A godly striving one with another who shall be first in love and well-doing is better than the ordinary strife who shall exceed others in vanity and superfluity of apparel and fare Vers. 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching Another mean to this same end is the frequenting of Christian Assemblies and Meetings which may further this purpose of mutual edification And therefore 1. Church-Assemblies must be well kept by such as do minde to prove constant in the true Religion 2. Christian Meetings also of private Christians for mutual conference and exhorting one of another is not to be neglected nor forsaken but to be used for keeping unity in the Church and not to foster Schism or hinder the publick Assemblies 2. Hee taxeth the fault of some amongst them who in Schism or purpose of Apostasie withdrew themselves from all Church-Assemblies and Christian-Meetings and fell back again or were in the way of falling back to the denial of Christ openly Then 1. Separation from the true Church and Christian society of the faithful is a remarkable evil 2. The Schism or Apostasie of others should not weaken us in following any good mean of edification but rather stir us up unto more diligence lest by negligence wee fall peece and peece back after their example 3. Hee maketh the approaching of the day to wit of Gods Iudgement a special motive to use the means diligently and make us constant in the Faith Then 1. The day of Gods Judgement should still be looked unto as a thing near hand even at the doors because it is but a very little and our day shall come yea and but a little time till our Lord shall come to judgement 2. The consideration of the day of judgement is a fit mean to sharpen us unto all good Duties which may make our reckoning to be furthered at that day and to make us boldly
maintain the Truth against all fear of men Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the Truth there remaineth no more Sacrifice for sins Another Motive to constancy in the Truth of Religion taken from the fearful case of wilful Apostates who sinning the sin against the Holy Ghost are secluded for ever from Mercy I say the sin against the Holy Ghost because wee shall finde the sin here described not to be any particular sin against the Law but against the Gospel Not a sin against some point of Truth but against Christs whole Doctrine Not of infirmity but wilfulness Not of rashness but of deliberation wittingly and willingly Not of ignorance but after Illumination and Profession Such as Iews turned Christians revolting from Christianity back again to their former hostility against Christ did commit It is true many who commit lesser sins get never grace to repent and many who make defection in some point of their profession may be secluded from mercy thereafter but this sin here described is a wilful rejecting of Christ and the Benefit of his Sacrifice after Illumination and Profession of the Faith of Christ. Then 1. As Apostacy from the true Religion lyeth nearest unto this sin so they who desire to be freed of this sin must be the more careful to be constant in the profession of every point of the Truth of the Gospel 2. If a man reject the Benefit of that once offered Sacrifice of Christ there is no other Sacrifice for sin after that nor any other mean to help him But if a man seek unto Jesus Christ and will not quit Him whatsoever hee may think of the hainousness of his own sins the Sacrifice which Jesus offered for sins remaineth whereby hee may be saved Vers. 27. But a certain fearful looking for of judgement and fiery Indignation which shall devour the Adversaries Having secluded the Apostate from Mercy hee goeth on in these words to shew his miserable estate Whereof wee gather 1. That the wilful Apostate from the Faith of Christ is also a wilful Adversary to Christ of the highest sort Partaker of Satans sin and Satans Profession 2. That every Apostate of this sort is destitute of Gods Peace self-condemned desperate of salvation hopeless of Relief without all purpose of Repentance or using means of help stricken with the fore-sight of the Wrath coming upon him and made to expect it although hee should dissemble it never so much 3. The Apostates fear shall come upon him judgement answerable to his sin the indignation and wrath of God yea fiery indignation the most terrible that can be thought upon which hee shall not escape but it shall devoute him swallow him up and feed upon his body and soul even for ever 2. In that hee maketh this the judgement of Christs Adversaries Wee learn That the soul which loveth Christ and cannot quiâ— Him cannot endure to think of a separation will not quit the true Religion nor any known point of Christs Truth and is using the means to get Gods Peace albeit it might seem to it self because of the present sense of wrath to be in the self-same estate that is here described yet it is â—ree as yet of the sin against the Holy Ghost and not to be reckoned amongst adversaries but amongst the friends and lovers of Christ how vehemently soever Satans suggestions bear in the contrary 3. In that by setting before them the fearful estate of Apostates from the known Truth of the true Religion hee Laboureth to strengthen them against the fear of persecution Whence wee learn That if Apostates before they make Apostasie from the true Religion did fore-see their own danger as after Apostasie they are made to fore-see their own condemnation all the terrour of all the torment which man could put them unto and all the allurements which this world could give them would not move them to quit the least point of the Truth of true Religion Vers. 28. Hee that despised Moses Law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose yee shall hee be thought worthy who hath trodden under foot the Son of God and hath counted the Blood of the Covenant wherewith hee was sanctified an unholy thing and hath done despite unto the Spirit of Grace 1. Hee proveth the equity of their judgement by the proportion of their punishment who despised the Law of Moses Then As sins are greater so must the punishment be greater and the conscience being posed as here cannot but subscribe to the proportion 2. To make the sin appear the better hee pointeth out some particular sins involved within this great sin For clearing whereof it may be asked How can the Apostates tread the Blood of the Son of God under foot c. I answer They cannot indeed by physical action but by doing the equivalent sin they are accounted of God to do it by judicial interpretation Their Apostasie importeth their agreeing to do Christ as much indignity as if they did offer Him this personal violence Their deeds shew that they have this base estimation of Christ and His Blood and no better For what saith the Apostate of Christ by his deed but That Hee is not worthy to be professed or avowed or followed And what is this in effect but to tread Him under all these base things which the Apostate preferreth before Him And so is to be understood of the Blood of Christ and His Spirit Quest. But how can the Reprobate be said to be sanctified by the Blood of the Covenant I answer There is a sanctification to the purifying of the flesh and a sanctification to the purifying of the conscience from dead works to serve the living God Heb. 9.13 14. The sanctification external to the purifying of the flesh consisteth in the mans separation from the world and dedication unto Gods service by Calling and Covenant common to all the members of the visible Church and it is forcible thus far as to bring a man into credit estimation as a Saint before men and unto the common Priviledges of the Church whereupon as Men so God also speaketh unto him and of him as one of His People and dealeth with him in his external dispensation as with one of His own People In this sense all the Congregation of Israel and every one of them is called holy yea Core also and his followers Num. 16.3 The Sanctification internal by renovation consisteth in a mans separation from the state of Nature to the state of grace from his old conditions to be a new creature indeed By this latter sort a Reprobate cannot be called Sanctified but by the former hee may be called Sanctified and that by virtue of the Blood of the Covenant albeit hee should not get any further good thereby For as the Blood of CHRIST hath virtue to cleanse the conscience and renew the soul which commeth unto it truly and spiritually so it
brook with Gods approbation how mean soever it seem before the world 2. When honour and a good conscience cannot be kept together let the honour be quitted and the preferment go 4. When hee was come to years hee did this Then 1. What one hath done in his non-age or ignorance is not reckoned when after riper consideration hee amendeth it 2. The more ripely and advisedly a good work be done it is the more commendable Vers. 25. Chusing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season The reason of his refusal is the estimation which hee had of the estate of Gods people how afflicted soever above the pleasures of sin Then 1. Hee who chuseth the priviledges and fellowship of Gods people must chuse their affliction also 2. The Riches Honour and Pleasure which a man enjoyeth with the disavowing of true Religion and want of the society of Gods people which hee might have are but the pleasures of sin 3. What pleasure a man can have by sin is but for a season 4. It is better to be afflicted for a season with Gods people than to live with the wicked with pleasure for a season and it is greater misery to be in a sinful state than in an afflicted state Vers. 26. Esteeming the reproach of CHRIST greater Riches than the Treasures of Aegypt For hee had respect unto the Recompence of Reward Hee commendeth the work of Moses his Faith by the motives thereunto whereof the first was The high estimation of the reproach of Christ. Then 1. Moses and GODS People in his time did know CHRIST or else they could not have born his Cross and suffered for him 2. Christianity is as old as true Religion 3. The Cross and Reproach hath attended on true Religion in all Ages 4. What reproach men suffer for true Religion is reckoned to be Christs reproach and not theirs 5. Reproach and Shame is the heaviest part of the Cross for under it is all comprized here 2. The next Motive was His respect unto the Recompence of the Reward which also made him to esteem the Reproach his Riches Then 1. There is a reward for such as suffer reproach for Christ. 2. It is lawful yea needful for men to have respect unto this reward and to draw encouragement from it even for their own strengthening 3. Though the Cross seem terrible yet Faith can peirce through it and behold the reward following it 4. When sufferings for Christ are rightly seen they are the richest and most glorious passage in all our life Vers. 27. By Faith hee forsook Aegypt not feating the wrath of the King for hee endured as seeing him who is invisible Another work of Faith is his leading of the people from their dwelling places in Aegypt to the Wilderness with the hazard of the wrath of Pharaoh if hee should overtake them Then whatever it seem unto us now after it is done it was no small Faith at that time to undertake such a buâ—â—ness to turn his back upon a fertile land and go with such a company without provision to the wilderness 2. His Faith is commended for not fearing the wrath of the King Exod. 2.14 Moses feared the wrath of Pharaoh and fled After that Exod. 10.29 Hee feared not another Pharaoh as terrible as the former Then Where natural courage would succumb Faith will sustain yea and make a man endure as it is spoken in the next words where natural courage having led him on a little would forsake him at length 3. The encouragement unto this work was Hee saw him that is Invisible That is hee apprehended by Faith God more powerful than Pharaoh and more terrible Then 1. Faith openeth the eyes to see God in a spiritual manner who by sense or imagination carnal cannot be conceived 2. The beholding of the invisible God is able to support a mans courage against the terrour of men and all things visible and nothing else can do it Vers. 28. Through Faith hee kept the Passeover and the sprinkling of blood lest hee that destroyed the first-born should touch them Another work of his Faith is His keeping of the Passover That is the Sacrament of the Angels passing over and not destroying the people Then 1. It is usual for Scripture speaking of Sacraments to give the name of the thing signified to the sign because the sign is the memorial of the thing signified Circumcision is called the Covenant Gen. 17.13 because it is the memorial thereof The Paschal Supper for the like cause is here called the Passeover which was the work of the Angel because it was by appointment the memorial of it So the Cup in the Lords Supper is called The New Testament in Christs Blood and the Bread in the same Supper is called The broken Body of Christ because it is the memorial thereof 2. It is the work of Faith to celebrate a Sacrament rightly 3. As Moses celebrated the Passeover in assurance that the destroying Angel should not touch the people of Israel So may every Beleever be certified by using the Sacrament that the grace promised and sealed in the Sacrament shall be bestowed Vers. 29. By Faith they passed thorow the Red Sea as by dry Land which the Aegyptians essaying to do were drowned Hee joyneth the Faith of the true Israelites with the Faith of Moses for whose sakes the rest of the incredulous multitude got the benefit of Delivery also through the Red Sea which was the fruit of the Beleevers Faith Whence wee learn 1. That Faith will finde unexpected deliveries and out-gates where it might seem altogether impossible 2. Yea means of destruction by Faith may be turned into means of preservation 2. The fruit of Faith is evidenced by the drowning of the Aegyptians essaying themselves to follow that way which Faith had opened to Israel Then 1. Presumption in unbeleevers will set them on work to go thorow the same dangers which beleevers pass thorow but without all success For Beleevers shall escape where unbeleevers shall down 2. The benefit of Faith is best seen when the evil of unbeleef is seen Vers. 30. By Faith the walls of Jericho fell down after they were compassed about seven daies Hee ascribeth the down-throwing of the walls of Jericho to Faith making the Beleevers onely to compass them seven daies Then 1. What God doth for beleevers is reckoned the work of Faith because Faith setteth God on work so to say and his power imployed by faith worketh the work 2. Faith will throw down strong Holds and overcome seeming impossibilities 3. Faith must use such means as God appointeth albeit they seem but weak 4. It matters not how weak the means be if faith have a promise to prevail thereby 5. The means must be constantly used during the time that God appointeth them to be followed Vers. 31. By Faith the Harlot Rahab perished not with them that believed not when she had received the Spies
The most assiduous and painful setting not of the body onely but the spirit on work because it is a charge of Watching 3. The most dangerous of all Charges because the account of lost souls within the Church shall be craved at their hands whether they have 〈…〉 that which became them to do to save them or not 4. The weightiness of their Charge should affect their people and move them to concur for their parts as they are able for their encouragement 3. Another motive is That they may do their work with joy and not with grief for that is unprofitable unto you saith he Then 1. Church-mens chief joy should be their peoples obedience unto Gods directions in their mouth and their chief grief if it be otherwise 2. Whether they will get joy or grief from their people they must do their work and follow their Charge 3. The less comfortable people be unto their Leaders their Teachers and Rulers the less profit shall they have by their Ministery Vers. 18. Pray for us For we trust wee have a good conscience in all things willing to live honestly His craving the benefit of their Prayers for him Teacheth us 1. That albeit the Scripture giveth no warrant to seek the benefit of the Prayer of Saints departed or of Angels yet it giveth warrant for seeking of the mutual concurrence in Prayer of those that are living together and militant here on Earth together 2. That the greatest Apostle hath need of the prayers of the meanest Christian and may be helped thereby 2. He giveth a Reason answering all the calumnies which were spread of him by his Adversaries that they might with greater freedom pray for him as for an honest man Then 1. They who are unjustly reported of must comfort themselves in the Testimony of a good Conscience 2. An honest heart may expect the better fruit of their own prayers and others 3. And such as we know are sincerely set to serve God we may with the better courage pray for them 3. He expoundeth what he calleth a good Conscience by saying that he was willing to live honestly Then the purpose desire and endeavour to live honestly is the evidence of a good Conscience and the ground also of the good Testimony because such a disposition escheweth to do evil and is careful to do good Vers. 19. But I beseech you the rather to do this that I may be restored to you the sooner He joyneth a Reason for their own good to pray for him that the impediments of his coming unto them being removed by their prayers he might come the sooner Then 1. When our own good is joyned with the good of such as call for our prayers we have the more inducements to set us on work 2. Many hinderances of our good and comfort do stand in the way which by Prayer might be removed Vers. 20. Now the God of Peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the 〈◊〉 of the Everlasting Covenant Now he prayeth for them whom he had in the former words requested to pray for him Then 1. Prayer is a mutual duty and ought to be made by us for such as we desire to pray for us 2. He stileth God to whom he prayeth first the God of Peace To teach us That Peace proceeded from God and is preserved by him in his Church and that it doth please him well that his children should be in peace and should study thereunto 3. Again he describeth God by the great work of Christs Resurrection wrought by him Then 1. As Christs Resurrection is the work of his own power Iohn 10.18 So also is it the work of God the Father in this place For Iohn 10.30 the Father and Christ in power are one 4. The Props of his faith in prayer are first the office of Iesus who is the Great Shepherd of the sheep Then 1. Those who come under the reckoning of Christs sheep are the onely people of whom he by special Office professeth to take charge 2. Howsoever he imploy the Ministery of men to feed his flock under him yet doth he keep the place and stile of Arch-pastor or Great Shepherd to himself 3. People howsoever they be furnished by Ministers yet they have the Great Shepherd to acknowledge and relie upon of whose care and fidelity for their feeding and preservation they may be confident 5. The next Prop of this Prayer is The power of God who brought again from the dead the Great Shepherd Then 1. The sheep must not think to be above the Shepherd but must resolve for bearing witness to the truth to be put to death as he was if God please 2. Nor need they fear to be used so seeing he is risen again because he that raised the Shepherd for the sheeps cause can raise the sheep from death also for the Shepherds cause 6. The third Prop of Confidence for obtaining this Prayer is The blood of the Everlasting Covenant through which he seeketh his petition to be granted Then 1. It is Christs Blood which hath ratified the Covenant and established our Reconciliation to endure for ever because the vertue of that blood is perpetual 2. It is through that Blood that everything is purchased for which we can pray It is the price of the purchase of Sanctification unto us as well as Salvation Vers. 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen That which he prayeth for here is That they may be made perfect in every good work to do the will of God Then 1. Onely the doing of Gods will and what he hath commanded is to be reckoned for a good work 2. It is not enough to be given to some sort of good work but we must endeavour our selves to work every sort of good work having a due respect unto all Gods Commandments 3. Whatsoever measure we have attained unto we must not stand there but perfection must be aimed at which is still before us until we come to Heaven 2. The way how this may be done he sheweth to be By Gods working in us that which is well-pleasing in his sight even through Jesus Christ. Then 1. It is not by any strength of our own whereby good works are wrought but even by the power of God working in us graciously 2. It is through Jesus Christ that this working is procured conveyed unto us and made acceptable unto God 3. He closeth his prayer with ascribing of Glory unto Iesus for ever Amen Then 1. Christ Jesus is true God worthy of Divine Glory for ever 2. The Prayer and Praises which we offer unto God must come from so advised a minde as we may seal the same with Faith and hearty Affection imported in AMEN Vers. 22 And I beseech you brethren suffer the word of Exhortation for I have
other duties towards our neighbour As for an holy conversation he comprehends that under the endeavour of preserving our selves through the grace of God undefiled from the world or from the defilements which are abroad in the world and from the contagion of other mens sins so that we pollute not our selves with wickedness nor have fellowship with those that pollute themselves in the mire of sin CHAP. II. THere are two Admonitions contained in this Chapter The first is to shun respect of persons especially in Ecclesiastical matters to ver 14. The other to avoid vain boastings of faith where good works are wanting Vers. 1. My brethren have not the faith of our Lord Iesus Christ the Lord of glory with respect of persons The first vice which he admonishes them to avoid is respect of persons which is committed when in the same cause more or less is attributed to any one than is fitting by reason of something in his person which nothing belongs to that cause So they offended amongst the Hebrews who did magnifie faith in Christ in the richer sort but esteemed the same faith as nothing in the poorer sort so that the rich though unbelievers were esteemed very highly but the poor were accounted though believers of no value but contemned He dehorts them from this vice by ten Arguments Argum. 1. Jesus Christ is glorious and faith in him is equally glorious in all Therefore you ought to beware of respect of persons Vers. 2. For if there come unto your Assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile rayment 3. And ye have respect to him that weareth the gay cloathing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my footstool 4. Are ye not then partial in your selves and are become judges of evil thoughts Argu. 2. This respect of persons is condemned even by your consciences which he makes apparent from the example of their practice For rich men unbelievers coming into your Churches haply out of curiosity onely are so publikely honoured out of meer respect to their riches that in the mean time your poor brethren are slighted ver 2 3. He urges this testimony of their consciences by way of interrogation And become Argum. 3. They that respect persons are perverse Judges whose thoughts are perverse not that it is unmeet to honour the rich or more to honour the rich than the poor but that it is unmeet to honour the rich though wicked for their riches sake with contempt of the faithful and godly poor because they are poor For so riches are accounted the sole cause of honouring men and piety is contemned without riches Therefore respect of persons is to be avoided Vers. 5. Hearken my beloved brethren Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him 6. But ye have despised the poor Do not rich men oppress you and draw you before the judgement-seats 7. Do not they blaspheme that worthy Name by which yee are called Argum. 4. By this respect of persons yee dishonour the poor whom God hath honoured by chusing them into the inheritance of his Kingdome by adorning them with better riches than these worldly riches are viz. with the riches of Faith and Love of God and with promises of the inheritance of Heaven which are saving graces Therefore respect of persons is to be avoided Do not rich men Argum. 5. Because by the respect of persons yee are so inconsiderate that yee honour the publick enemies of the Gospel who are honourable neither in respect of Magistracy nor in any other except for riches sake but tyrannically usurp power over you which is not given to them oppress you and accuse you before Judges and draw your bodies to the judgement-seats and blaspheme Christs glorious name from whence yee are denominated Christians which is the highest foolishness Therefore respect of persons is to be avoided Vers. 8. If yee fulfil the royal Law according to the Scripture Thou shalt love thy neighbour as thy self yee do well 9. But if yee have respect to persons yee commit sin and are convinced of the Law as transgressours Argum. 6. By preventing an Objection Because in this respect of persons yee are by the Law reproved as transgressors For it yee would pay that civil respect which is due to every one according to his outward and civil condition and according to every ones merits yee may be excused if yee would give to men of greater fortune that which is meet and not deprive your beleeving Brethren of that which is equal fulfilling the royal Law of God the King of Kings by communicating to others a measure according to the common rule of love even as your selves may expect a just measure from others then indeed might yee be pardoned vers 8. But when yee give undue honour to rich men but do not give due respect to the poor that are Beleevers in this you respect persons and are held guilty of sin and transgressours of the Law Therefore respect of persons is to bee avoided Vers. 10. For whosoever shall keep the whole Law and yet offend in one point hee is guilty of all Argum. 7. Confirming the former If yee indulge your selves in this respect of persons onely contemning the poor beleevers yee shall be accounted guilty of the whole Law although yee make shew of observing all the other Precepts excepting onely this Because whosoever offendeth in one Precept alone hee is guilty of the violation of all not that all concur in one sin but because there is a conjunction of all the commandements in one rule of justice and in one alone the same authority of God is violated in all and so the general guilt of all the Laws or the curse of God by the violation of one Law is drawn upon you although the difference of the guilt and curse remaineth in special degrees Therefore respect of persons is to be avoided Vers. 11. For hee that said Do not commit Adultery said also Do not kill Now if thou commit no Adultery yet if thou kill thou art become a transgressor of the Law Hee confirms this Argument in the example of the sixth and seventh Commandement whereof in the violation of either the authority of him that commandeth both is violated Vers. 12. So speak yee and so do as they that shall be judged by the Law of Liberty Argum. 8. Propounded by way of exhortation So ought yee to speak and do especially towards the poor beleevers as knowing that your selves are to be judged without respect of persons according to the Doctrine of the Gospel which forbids respect of persons Therefore c. Vers. 13. For hee shall have judgement without mercy that hath shewed no mercy and mercy rejoyceth against judgement Argum. 9. Unless yee exercise mercy especially
Nation because God consecrated them to himself in purity of life A Peculiar people because God had redeemed and chosen them to himself for a treasure and inheritance Hath called Argum. 10. God hath called you out of the darkness of sin misery and unbelief to the knowledge of the Gospel of truth and participation of the glorious light of that truth that the wisdom goodness justice and other vertues of God might shine in you as in an image Therefore it becometh you to desire and suck in the milk of Evangelical Doctrine Vers. 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy Argum. 11. Confirming the former the gathering in of the rejected Hebrew Nation and the Reconciliation prophesied of by Hosea Chap 2. vers 23. began to be fulfilled in you believing Hebrews and indeed out of Gods meer grace to you Therefore ye are bound diligently to obey the foresaid Exhortation Vers. 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. The second Exhortation to holiness is twofold 1. That they abstain from all lusts of the flesh or of corrupt nature whether they shew forth themselves in soul or body 2. That they carry themselves honestly i. e. holily innocently and justly before men Pilgrims The reasons of the Exhortation are five which prove that they ought to abstain from fleshly lusts Reas. 1. Ye are Strangers or Pilgrims not onely because ye are banished from your Countrey but also because the sons of God wheresoever they live are strangers Therefore ye ought to abstain from fleshly lusts War Reas. 2. Ye cannot obey the lusts of the flesh but to your own hurt for the lusts of the corrupt old man are opposite to eternal salvation and war against the saving of your souls Therefore ye ought to abstain from them Vers. 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation Reas. 3. Unless ye obey the Exhortation ye will give occasion to the unbelieving enemies of the Gospel as to evil doers who took all occasion of speaking evil of you Therefore ye ought to obey the Exhortation Good works Reas. 4. It is not sufficient that by your innocency ye take away from your enemies the occasion of evil speaking but they are also to be convinced by your good works and their mouthes to be stopped that they may not speak evil of you when they most desire it Therefore ye ought to obey this Exhortation Glorifie Reas. 5. This will be a fit and proper means for the conversion of unbeliever and for their giving glory to God when it shall please him by his grace to visit them and to draw them to believe in Christ Therefore ye ought to obey the Exhortation Vers. 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as Supreme The third Exhortation drawn especially from the former is of obedience to the Magistrate which he calls an humane Ordinance because although all power in general is the Ordinance of God yet the particular manner of Government rather by a Monarchy than any other way or by Aristocrary or Democracy or any other Government mixed of these is not determined by God but it is left to be determined by every Commonwealth which when it is determined it is called the Ordinance of man which is ratified by God or his Ordinance For although in Ecclesiasticals and Spirituals Christ alone hath the Dominion and Authoritive power and retains it to himself nor doth he suffer any Dominion but a meer Ministration subordinate to himself in his spiritual Kingdom yet he hath in Civils constituted a subordinate Dominion and called men Gods although not absolutely Therefore whatsoever the form of Government be wherein a Kingdom or Commonwealth shall agree here the Apostle commands the believing Hebrews to yield themselves subjects both to the King as Supreme and to Governours who are sent of him For the Lords sake The reasons of the Exhortation are five 1. The Lord requireth this subjection viz. so far as they do not command any thing against the Lord For God hath given the power of ruling to men for and not against himself Therefore be ye subject Vers. 14. Or unto Governours as unto them that are sent by him for the punâ—shment of evill doers and for the praise of them that do well For Reas. 2. The end of an Ordinance is for the repressing of the wicked and preserving and cherishing the good Therefore for this end ye ought to be subject Vers. 15 For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men Reas. 3. God will by subjection of believers given to Magistrates silence as with a muzzle brutish men who unreasonably rage against the people of God as if they were enemies to Magistrates Therefore be ye subject Vers. 16. As free and not using your liberty for a cloâ—k of maliciousnesse but as the servants of God Reas. 4. Preventing an objection God doth not permit any man to use Christian liberty for a cloak to his maliciousness or rebellion as if Christian liberty exempted any one from the duty 〈◊〉 Civil subjection but being freed from sin ye freely serve the promoting of the justice of God whereof the Magistrate is a Minister Therefore ye ought to be subject to Magistrates and to observe civil order Vers. 17. Honour all men Love the Brotherhood Fear God Honour the King Reas. 5. These four Christian duties are conjoyned 1. To despise no man but to esteem all according to the station wherein God hath placed them 2. Intimately to love those which are of the houshold of faith 3. To 〈◊〉 God 4. To give the honour and obedience 〈◊〉 is due to the Magistrate so that he which hath not performed the latter of these duties is not to be thought to have performed the other sincerely Therefore be ye subject to the Magistrate Vers. 18. Servants be ye subject to your masters with all fear not onely to the good and gentle but also to the froward The fourth Exhortation is to Christian Servants That they not onely reverence their Masters that are more milde and courteous but also those that are severe and froward Vers. 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully There are twelve Arguments of the Exhortation which prove that servants ought to bear the wrongs that are inflicted upon them by their Masters Argum. 1. This is a grace or the glorious work of Gods special grace working in man above the strength of nature if any one by that account that he may please God doth patiently suffer injuries done to him Therefore Servants ought to suffer
the example of holy women in the Old Testament whose praise is in the Scripture not for the external adorning of the body but for faith in God and subjection paid to their husbands Vers. 6. Even as Sarai obeyed Abraham calling him Lord whose daughters ye are as long as you do well and are not afraid with any amazement Reas. 4. From the example of Sarah who meekly obeyed Abraham and acknowledged him to be her Lord. Whose Reas. 5. Because if they would express the piety and mâ—deâ—ty of Sarah in her manners and would not suffer themselves by any worldly fear to be drawn from the puâ—suâ—e of Piety they should declare themselves to be the daughters of this holy Matron Vers. 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred On the other side he commands husbands to dwell with their wives that is that they indulge them courteously and treat them according to knowledge and as it becomes wise men wisely rule their wives Likewise There are four Reasons of the Precept Reas. 1. Because in like manner by the obligation of the Divine Law husbands are bound to perform mutual offices to their wives as wives are to their husbands To the weaker Reas. 2. Because prudence requires that the female sex should be so much the more respected because it is the weaker and otherwise may suspect it self contemned by the man Heirs Reas. 3. Because wives are not onely partakers of the honour and earthly goods which belong to their husbands but are also coheirs of saving grace with their believing husbands Lest Reas. 4. Because otherwise brawlings and strifes would arise whereby publique and private prayers of the husband as well as of the wife might be hindred and disturbed The second part Vers. 8. Finally be ye all of one minde having compassion one of another love as brethren be pittiful be courteous The second part of the Chapter follows wherein he exhorts to the study of holiness although it be joyned with the Cross or to the common duties of holiness and to vertues which belong to men of what condition soever and he reckons six whereof the first is Concord without which the whole life is disquieted with perpetual troubles and brawlings The second is Sympathy which makes us affected as it becomes us both with the troubles and happinesses of our neighbours grieving with those that grieve and rejoycing with those that rejoyce The third is Brotherly love whereby we closely embrace Christians as brethren in the Lord. The fourth is Mercy whereby we succour the poor and strangers or banished men The fifth is Gentleness whereby we yield our selves affable and courteous towards others for the publique good and edification of others Vers. 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing The sixth is Patience whereby we patiently bear injuries received from others whether by word or deed yea whereby we repay good turns for bad The Arguments of the Exhortation to follow after these vertues especially patience are seventeen All which prove that we must follow after these vertues although we therefore suffer afflictions That ye Argum. 1. Because we are called to this condition by God that by perseverance in well doing and by patient bearing evils we may attain eternal life vouchsafed to us by an hereditary right Therefore we ought to follow after these vertues and especially patience Vers. 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Argum. 2. From the testimony of Scripture out of Psal. 34.12 13 14 15 16. verses where the next way to happiness is taught that the children of God follow after good works and abstain from impatience and all kinde of evil deeds and that on this side being compassed about with the hope of Divine blessing and on the other with the fear of Divine wrath they go forward in the courses of holiness Therefore yee ought to endeavour after these virtues and chiefly patience Vers. 13. And who is hee that will harm you if yee bee followers of that which is good Argum. 3. Because this course is best whereby they following after these virtues may bee freed from many inconveniences which the wicked take occasion to bring upon them for hee is like to a Monster that will harm the Innocent and those that follow after goodness Therefore yee ought to endeavour after all these virtues and especially patience Vers. 14. But and if yee suffer for Righteousness sake happy are yee and bee not affraid of their terrour neither be troubled Argum. 4. Because if whilst yee follow after these virtues yee suffer evils for Righteousness sake yet yee remain blessed in Gods account howsoever your condition may seem miserable in this world Therefore yee ought to follow after these virtues Vers. 15. But sanctifie the Lord God in your hearts and bee ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear Argum. 5. Yee Christians ought not to be deterred from the following after these virtues by the threatnings and the terrour of the wicked nay not so much as be troubled in mind but on the contrary yee ought to sanctifie God in your hearts i. e. so much to value the terrour and the good will of God the commands threatnings promises power help comforts issues and deliverances of God which hee both can and will perform to set at naught and undervalue whatsoever men can do against you Bee ready Argum. 6. It is so far unbecoming you to be deterred from the following after virtue by the fear of men that on the contrary confiding in the goodness and omnipotency of God yee ought to be ready to sanctifie God in open confession of the Christian Faith not being ashamed to produce the word of God as the ground and foundation of your Faith as often as a reason of your Faith is required of you so that the answer which is required may tend to the glory or sanctification of his name Yet hee commands that this confession bee uttered with meekness towards men and fear or reverence towards God lest the Truth of God by any means should be polluted by our passions Vers. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may bee ashamed that falsely accuse your good conversation in Christ. Argum. 7. In following after these virtues yee will have a good
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
Writer towards those to whom hee writ hee professes both his love and sincerity of it and also testifies concerning the love of all other beleevers that embraced the truth of the Gospel and had heard of this family Vers. 2. For the Truths sake which dwelleth in us and shall bee with us for ever That hee might manifest his sincere love hee affirms that the cause of it is the common Faith of the Truth of the Gospel wherein hee was confident that this Lady would persevere and her children with her and the rest of the faithful would enjoy the virtue and fruit of the truth of the Gospel for ever Therefore the whole Preface is intended for the confirmation of the Faith of this pious family 1 Because shee is an Elect Matrone 2 Because her children are faithful 3 Because they are beloved of the Apostle 4 Because they are beloved of all the Faithful 5 Because they are beloved rather for the Truth than the nobility of their stock 6 Because the Truth of the Gospel in them both as to the faith and the fruits of it would remain and indure in them for ever Vers. 3. Grace bee with you Mercy and Peace from God the Father and from the Lord Iesus Christ the Son of the Father in Truth and Love In the salutation or Apostolical blessing wherein is not contained a bare wish but also a certain applying of that wished good hee confirms them 1 Concerning the Grace or good will of God towards them whereby hee freely makes us acceptable to him and bestows upon us all things that may repair Gods Image in us 2 Further concerning the Mercy of God which if it be distinguished from Grace signifies the taking away our sinnes and miseries 3 Concerning the Peace of God which comprehends reconciliation peace of conscience and all the degrees both of inchoate and perfect felicity And because a blessing is expected in vain unless from the true fountain hee brings them to God the Father from whom the whole divine essence is communicated to the Son and the Holy Ghost and to Christ the Mediatour the second Person of the God-head incarnate invested with the office of salvation for us whom hee calls the Son of the Father in Truth and Love 1 Because hee is full of Truth and Grace together with his Father of the same nature or essence because hee is his most true and beloved Son Ioh. 1.14 2 Because the mind of the Father is no other nor his will no other towards us than hee is The same purpose of both is firm concerning us and the same love towards us 3 Because hee reveals the truth of the Fathers counsel and purpose to us and the love wherewith hee loves us hee brings it forth and derives it or communicates it to us and shews himself every way to bee the Son of the Father both in truth of Doctrine and effectual love towards us resembling his expresse Image Vers. 4. I rejoyced greatly that I found of thy children walking in the Truth as wee have received a commandement from the Father Here follows the body of the Epistle wherein hee exhorts this Matrone with her children to persevere in the obedience of the Gospel i. e. in Faith working by love towards God and the Brethren The Arguments of the Exhortation are nine The first is premised in this verse wherein hee confesses his joy that this family hitherto had continued in the obedience of the Gospel hee confirms them as to what was past and also stirs them up to persevere for the future Your constancy in the obedience of the Gospel will administer to mee and all the faithful who hear of you abundant matter of spiritual joy and consequently of thanksgiving to God Therefore persevere in the Faith Vers. 5. And now I beseech thee Lady not as though I wrote a new Commandement unto thee but that which wee had from the beginning that wee love one another From hence hee infers an Exhortation chiefly to the Matrone or Mother of the Family under whose tuition the children were together with the second Argument The commandement for the demonstration of the efficacy of your Faith in the love of the Brethren hath nothing new in it besides that which yee have learned by the gift of God from the beginning of your vocation and have accustomed your selves to viz. that from the Faith and love of Jesus Christ yee also love the Christian brother-hood Therefore go forward in the obedience of Faith working by love Vers. 6. And this is love that wee walk after his Commandements this is the Commandement that as yee have heard from the beginning yee should walk in it Argum. 3. There is no other true love either of our neighbour or of God besides that which consists in a constant indeavour of keeping all Gods Commandements and walking or going forward in that obedience Therefore or thus The command or the summe of the Doctrine delivered to us in the Gospel is that wee should keep faith and a good conscience that wee should beleeve in Jesus Christ and love our neighbour Therefore persevere yee in the obedience of faith or this commandement Vers. 7. For many deceivers are entred into the world who confess not that Iesus Christ is come in the flesh This is a deceiver and an Antichrist Aâ—gum 4. There is danger lest yee bee deceived by reason of the multitude of seducers that are gone out into the world and impudently boast of themselves Therefore yee ought the more diligently to endeavour after perseverance But hee calls seducers not onely those who openly oppose the person of Christ his offices and power but also those who did not confess Christ nor ascribe all glory unto him which the Spirit of God in holy Scripture teaches us to ascribe unto him For whosoever hee was hee is so far forth Antichrist as hee doth neither confess nor acknowledge Christ such as hee hath shewn forth himself to us in his holy Doctrine Vers. 8. Look to your selves that wee lose not those things which wee have wrought but that wee receive a full reward Argum. 5. Unless yee constantly persevere in the true Faith of the Gospel or the obedience to it yee will lose all the fruit of that Faith which yee have hitherto professed and afflictions also which yee have suffered and the works which yee formerly performed because by your drawing back yee will manifest that your Faith was never sincere but a vain profession without truth Therefore yee ought to indeavour through perseverance to receive a full and plentiful reward promised to all those that faithfully cleave unto God Vers. 9. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God Hee that abideth in the Doctrine of Christ hee hath both the Father and the Son Argum. 6. Whosoever transgresseth the Doctrine of Christ and doth not constantly abide in it i. e. hee that either teaches or receives a contrary Doctrine or doth not
by Dr. Sibbs The Works of that Eloquent Divine Dr. Playford containing these fourteen Sermons 1 The Mean in Mourning on Luke 23.28 2 The Path-way to perfection on Philip. 3.14 3 The Hearts Delight on Psalm 37.4 4 The Power of Prayers on Mat. 7.7 5 The Sick-mans Couch on Psal. 6.6 6 Gods Blessing is enough on Matthew 4.4 7 Glory weighs down the Cross on 2 Corinth 4.17 8 God bee with you on Rom. 8.31 9 Christs Wounds our Health on Iohn 20.27 10 Say well do well on Mat. 5.10 11 The Kings Crown on Psalm 132.18 12 Good Ground on Luke 8.15 13 Felicity of the Faithful on Psalm 32.6 14 Difference between the Law and Gospel on 2 Corinthians 3.18 in one Vol. in 8. The burthening and unburthening of a loaden Conscience By Mr. Richard Kilby in 12. Milk for the younger Meat for the stronger the substance of Divinity and a Pill to purge out Popery by way of Chatechising by Mr. Mico late of Exeter in 8. A Catechism comprehending the Commandements Lords Prayer and the Creed By Mr. Nicholes of Plymouth in 8. Corpus Christi together with the Demonstration of Antichrist by Iohn Gurney in 12. Gods Summons to a General Repentance by Adam Harsnet in 12. The usefulness and excellency of Christ in a learned peece on the Canticles by Christoph. Iellinger in 8. Divine Emblems and Hieroglyphicks by Francis Quarles reprinted and many errours amended which formerly escaped the Press in 8. The Doctrine of the Bible in 8. An Exposition on the whole Epistle to the Hebrews by David Dixson in 8. The Garden of Spiritual Flowers in 12. The Excellency of a gracious Spirit in 8. By Ieremiah Burroughs Moses his Self-denial in 8. By Ieremiah Burroughs The Saints Inheritance and the Worldlings portion in 8. By Ieremiah Burroughs Most excellent Notes on the whole Book of Psalms by George Abâ—t and lately published by Richard Vines in 4. The Souls Possession of Christ by Thomas Hooker of New-England in 12. The Saints dignity and duty together with the danger of ignorance and hardness by Thomas Hooker in 4. A Treatise of Liberty and Necessity wherein Predestination Election Free-will Grace Merits Reprobation c. is decided and cleared by Thomas Hobbs of Malmsbury in 12. The Covenant of Grace discovering the great worth of a sinners Reconciliation to God by I. Cotton of New-England The second Edition much larger than the former printed by an exact Copy left by the Author in 8. Gospel-Conversation discovering first whether any gracious conditions or qualifications are wroâ—ght in the soul before Faith in Christ secondly how the assurance of a mans salvation is to bee evidenced thirdly the manner of the Souls closing with Christ by I. Cotton of New-England in 8. Wolâ—hii Compendium Theologiae in 12. A Brief of the Bibles History by Ephraim Enock in 12. Resolutions and Decisions of divers practical cases of Conscience in continual use amongst men very necessary for their information and direction in these evil times by Bishop Hall Spare Minutes or Meditations by Arthur Warwick in 12. Deaths Deliverance and Elias fiery Chariot in two Sermons by Alexander Gross in 8. The Power of Christian Magistrates in sacred things by L. Du Mouline History Reader in Oxford in 8. Munition against Mans Miâ—ery by R. Smith in 8. The High Court of Justice a Sermon preached before the Judges at Leicester by Anthony Scattergood in 12. None but Christ by Mr. Clement Cotton the Author of the Great Concordance in 12. The Way to Heaven discovered and the stumbling-blocks removed by R. Purnel in 8. Satan at Noon or Iohn Pordage discovered in his Wiles and Devices and laid open before the Commissioners of Berks by Christop Fowler Minister of Reading first and second part The Psalms of David most excellently translated into meeter and to bee sung in the most usual tunes by Wil. Barton in 12. The Mortified Christian shewing the Nature Signs Necessity and Difficulty of true Mortification with a discovery of Sincerity by Christopher Love in 8. A Glimse discovering the sweet Incomes of Christ to a spiritual heart by Robert Dingley in 8. A most excellent Treatise of eighteen Attributes of God plainly unfolded and applied in 4. Also the Parable of the Wedding Supper together with a discourse of the payment of Tithes by Thomas Larkham Master of Arts sometimes of Trinity Colledge in Cambridge in 8. Three Treatises the first The Young Mans Memento shewing how why when we must remember God The second Now if Ever The third The danger of being almost a Christian by Iohn Chishull Minister of Tiverton in Devon in 12. Apologetical Letter to a person of quality by Bishop Hall in 4. Decapla in Psalmâ—s five Commentarios ex decem legibus antiquis patribus Rab. Historicis poetis a Iohanne Viccars Angl. in folio A Discourse of the Hierarchie of the blessed Angels their Names Orders and Offices with the fall of Lucifer and his Angels by T. Heywood in folio Natures Good-night being a Sermon preached at the Funeral of Mris. Mary Forbs in Devon in 4. All the Sermons which are in print of Mr. Iohn Bond late of the Savoy deceased in 4. Singing of Psalms the duty of Christians under the New Testament or a Vindication of that Ordinance in five Sermons on Ephesians 5.19 wherein are asserted that wee must sing what wee must sing how wee must sing and why wee must sing the second Edition with many Additions by Thomas Ford Minister of the Gospel at Exon in 12. Novum Testamentum Domini nostri Iesu Christi Interprete Theodoro Beza in 12. More exactly corrected and printed for the use of Grammar schools in a larger letter than formerly by R. D. Books of Morality A most compendious and easie way for the keeping of Merchants Accompts after the Italian manner by Ioh. Carpenter Merchant in folio Eâ—â—ans Tacticks or the Art of Embattailing an Army most exquisitely set forth in many brass plates Animadversions of War or the Military Magazine of the truest Rules the most refined Discipline and choice Experiments that these late English and Swedish waâ—s have produced with divers new inventions both of Fortifications and Stratagems also sundry Collections taken out of the most approved Authors either in Greek Latin Italian French Spanish Dutch or English by Rob. Ward Gentleman and Commander in folio The works of that famous Mathematician Mr. Ed. Gunter sometime Professor of Astronomy in Gresham Colledge in London reprinted and corrected with additions by Samuel Foster late Professor of the same Colledge together with his Sector and Canons or Table in this fourth Edition much enlarged in 4. Decimal Arithmetick shewing the use of Napiers Bones by William Barton in 12. The Handmaid to Arithmetick being an easie way to attain Arithmetick speedily also it reduceth all forrein Coins both of Brass Silver and Gold to our English mony also the weights and measures to our English it also makes known what Commodities every Country affords by Nicholas