manner The first comparison is in the opposite state of a natural and a spiritual body The first Adam was made a living soul not giving life which had a life indeed but supported as other creatures are with meat and drink c. And not such as could continue life to the body without nourishment But Christ the last Adam is made a quickning Spirit who could communicate virtue to those that were his by his Spirit that without nourishments of the body the most blessed union of body and soul may bee preserved Vers. 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual The second comparison in respect to Order The first Adam had the precedency in the natural state of the body The second Adam was latter in the spiritual state of the body for the imperfect state ought to precede so God is wont to proceed to the highest perfection Hee saith not simply that Adam was before Christ but that the Natural state of the first Adam is first in time in Adam in Christ and in us And our Spiritual state which is from Christ is latter Vers. 47. The first man is of the earth earthy the second man is the Lord from Heaven The third comparison in the order and dignity of the person The first-Man meer man is of the earth earthy whose body rose out of the earth and is resolved again into earth upon the substraction of food whereupon hee could communicate unto us nothing but a terrene life But the second Adam is both man and God from Heaven who although hee hath a body from the earth yet because hee is God from Heaven and therefore is called heavenly as hee could support his body that it should not see corruption though in its own nature terrene and resoluble into dust and as it being raised out of the grave hee could make it every way glorious immortal and heavenly not needing earthly supports So in like manner can hee make our bodies such Vers. 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly From these hee proves the future mutation of the qualities of the body from earthly to heavenly from natural to spiritual by four Arguments Argum. 1. Such as was the earthly Adam the head of our stock after the fleshly propagation such it became us to bee born viz. mortal Therefore as the heavenly Adam our head in respect to regeneration and glorification is after his resurrection viz. Spiritual glorious incorruptible immortal such shall wee bee that are born again of him after our resurrection Vers. 49. And as wee have born the image of the earthy wee shall also bear the image of the heavenly Argum. 2. From its future certainty As sure as wee bear the image of the first Adam in the qualities of our substance being made conform to him in soul and body so sure shall wee bear the image of the second Adam in the glorious qualities of our substance Vers. 50. Now this I say Brethren that flesh and blood cannot inherit the Kingdome of God Neither doth corruption inherit incorruption Argum. 3. The promises of glorifying our bodies or of bringing us into the glorious Kingdome of God ought to bee fulfilled But flesh and blood i. e. our bodies as now they are corruptible cannot enter into the Kingdome of God unless they bee fitted for that glorious state Therefore our bodies shall bee made meet by the mutation of their qualities to enter into the Kingdome of Glory Corruption By way of confirmation to this reason hee adds Argum. 4. Corruption cannot inherit incorruption Therefore necessary it is that our bodies bee changed in their qualities from corruptibility to incorruptibility Vers. 51. Behold I shew you a mystery wee shall not all sleep but wee shall all bee changed Objection 3. What shall become of those that are alive at the comming of our Lord How shall they arise which shall not dye but bee found alive by the Judge at his comming Hee answers by opening the mystery viz. that all shall not die nor rise again but they shall bee taken that remain alive at the comming of our Lord and changed into an eternal state of immortality either in glory or torments which change shall bee in stead of death and a resurrection Vers. 52. In a moment in the twinckling of an eye at the last Trumpet for the Trumpet shall sound and the dead shall bee raised incorruptible and wee shall be changed Hee shews the manner of this change that it shall bee in the twinckling of an eye i. e. in a moment all that are alive and dead shall be summoned by a fearful alarum to the judgement of God Vers. 53. For this corruptible must put on incorruption and this mortal must put on immortality Hee gives two Reasons of this change First Mortality must bee swallowed up of immortality and this mortal body must put on immortality Therefore they shall bee changed that are found alive at the comming of our Lord. Vers. 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall bee brought to pass the saying that is written Death is swallowed up of victory 55. O death where is thy sting O grave where is thy victory Reason 2. The Prophecie of Hosea ought to bee fulfilled chap. 13. v. 14. who fore-told our full victory over death and the grave Therefore they that are alive shall bee changed at the comming of the Lord which shall bee in stead of death Vers. 56. The sting of death is sin and the strength of sin is the Law That this victory may appear the greater hee intimates the victory wee shall have over sin and the Law without which the grave cannot prevail any thing over us for unless satisfaction bee given to the Law sin wrath and death remain in full power But after satisfaction is made to the Law for us sin and wrath are taken away wherewith death is armed as with a sting which being disarmed is abolished and triumphed over Vers. 57. But thanks bee to God who giveth us the victory through our Lord Iesus Christ. Hee shews a twofold use of this victory The first is that thanks may bee given to God who hath given us through Christ victory over death sin and the Law yea verily hee hath imputed the victory of Christ to us and hath made it ours for hee hath died for us and by his resurrection hath obtained for us victory over death that hee might make us conquerours Vers. 58. Therefore my beloved Brethren bee yee stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Another use of this doctrine is this That under hope of the free gift at the day of resurrection wee would persevere constantly in the Faith of the Gospel
endeavour after holiness Vers. 6. Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin Argum. 6. From that judicial union which wee have with Christ crucified The force of which Argument that it may bee seen four things are to bee maintained 1. That Christ hanging upon the Cross as our Surety sustained our persons before Gods Tribunal 2. That hee under-went the punishment due to our corrupt nature or the old man so called because the evil of nature in those that are regenerated waxeth old and hastens to destruction 3. That hee took upon him to slay the old man in us 4. In that hee took upon him to represent our persons wee are thereby obliged to labour after mortification of sin by his Spirit that after Justification wee should no longer serve sin From hence the Argument wee know or believe that our old man is crucified judicially with Christ to this end that in us who are justified by Faith might bee weakned the body of death so that filthiness of habitual corruption compacted as it were into one monstrous body prepared with all its members to actual sinning that wee should no more after wee are justified serve sin Therefore wee ought to endeavour the mortification of sin unless wee will cast away the Faith of our judicial union with Christ hanging upon the Cross. Vers. 7. For hee that is dead is freed from sin Argum. 7. From the fruit of this union with Christ dying on the Cross whosoever is dead to his old Lord sin is justified and freed from the yoke and dominion of sin that hee might not serve it any longer nor obey the commands of it You may assume But wee are justified by Faith in Christ dying for sin upon the Cross wee are dead to â—our old Master Sin therefore wee are justified and freed from the yoke and dominion of sin that wee should not any longer obey its commands for what service can sin further exact from us whom Christ in his death upon the Cross hath slain as it were Vers. 8. Now if wee bee dead with Christ wee believe that wee shall also live with him Argum. 8. If wee die with Christ i. e. are united to him dying in his power endeavouring to mortifie sin wee need not doubt but wee shall live a spiritual new and heavenly life with him therefore it behoves us to endeavour the mortifying of sin Vers. 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Argum. 9. Confirming the former Wee believe that Christ rose to an immortal life neither is hee for ever hereafter lyable unto death but alwayes living hee both will and is able to perpetuate in us a new life that death may no more have dominion over us Therefore as wee do not believe in vain that by his power wee shall live a new and eternal life so ought wee to labour that the new life to which wee have risen with Christ may bee continued not to suffer sin should any more prevail or have dominion over us Vers. 10. For in that hee died hee died unto sin once but in that hee liveth hee liveth unto God 11. Likewise reckon yee also your selves to bee dead indeed unto sin but alive unto God through Iesus Christ our Lord. Argum. 10. As Christ died but once to wash away and abolish sin and rising from the dead hee lives for ever to the glory of God so you that are justified by arguments of Faith gather and reckon your selves in the death of Christ to bee once dead nor to bee obliged to dye for sin any more that yee were once dead by the dethroneing of sin neither are yee bound to serve sin any longer that yee were once dead to the destroying of sin nor can yee bee destitute of the strength of Christ to mortifie sin but in his resurrection yee are bound to live unto God or the glory of God and that yee might so live yee have strength and help enough by Jesus Christ our Lord. Therefore the Doctrine of free Justification by Faith is so far from opening a door of liberty to sin that on the contrary nothing is more effectual and conducible to the promoting of Sanctity and Holiness Second Part. Vers. 12. Let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof The second part of the Chapter follows wherein the Apostle infers out of what went before an exhortation to all that are justified by Faith that they follow after Holiness The Proposition to bee proved is the same with the former viz. They that are justified ought not to continue in sin but labour after Holiness Hee produceth thirteen Arguments whereof the three former are included in the following Exhortation The branches of this Exhortation are three and the Arguments as many couched in the Exhortation to the confirming of the Proposition The first branch of the Exhortation is that they would not obey sin by indulging the sinful lusts of the body Argum. 1. The first Argument is this To obey the sinful lusts of the body is to suffer in your mortal body the reign of sin or of the Devil from whence yee are freed which they that are justified should tremble at Therefore being now justified you ought not to follow after sin but holiness Vers. 13. Neither yeeld you your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The second branch of the Exhortation is that they would not fight for this Tyrant viz. sin making use of the faculties of their souls or bodies as servants to contend for it wherein is the second Argument To serve sin is to yeeld the faculties of the Soul and members of the body as weapons of iniquity to fight for sin and the Devil against God and our own Salvation which all that are justified ought to abhor Therefore they that are justified ought not to serve sin Yeeld The third member of the Exhortation that they would yeeld themselves Souldiers and Servants unto God who hath freed them from death wherein is the third Argument God hath called you back from death in sin and Eternal Perdition unto Life that you might bee Servants unto righteousness and might contend for God against his enemies therefore ought you to labour after Holiness Vers. 14. For sin shall not have dominion over you for yee arae not under the Law but under Grace Argum. 4. If you contend and fight against sin the Tyrant shall not recover his dominion over you which hee hath lost neither shall sin reign over you but you shall become Conquerours through Christ therefore ought you to labour after Holiness For you are not Argum. 5. Confirming the former you are not under the Law under the Covenant of works wherein
sin taking occasion by the Commandement wrought in mee all manner of concupiscence for without the Law sin was dead Reason 2. Because the sin that dwells in us or the habitual pravity of our nature is the cause of actual sins but the Law is not the cause but the occasion to sin not given but taken For sin that dwells in us saith hee or the evil of nature taking occasion from the Law forbidding lust so much the more is inflamed and excited And indeavouring after what was forbidden begat in mee all manner of concupiscence and evil motions against the Law For without the Law Which hee confirms by a sign Because the Law not being known sin lies hid and is as dead but when the Law comes it is stirred up and appears as filthiness is not seen in the absence of the Sun but that arising it appears and stinks not by the Suns fault but by its own Therefore the Law is holy Vers. 9. For I was alive without the Law once but when the Commandement came sin revived and I died By his own experience hee further explains the matter shewing that formerly when hee was a Pharisee and unregenerate in his own opinion hee was alive that is very just and in no wise guilty of eternal death but when his eies were opened by the grace of God the true sense of the Law was unfolded then hee understood the force of sin and that hee was guilty of eternal death Vers. 10. And the Commandement which was ordained to life I found to bee unto death From this experience hee saith that hee learned two things First That the end of the command and the effect was good in it self because the command is good in it self and by it self ordained to life if men obeyed it The other that the effect of the Law by accident was death so farre as it threatned death to the sinner and urges him from justice with the sentence of death Vers. 11. For sin taking occasion by the Commandement deceived mee and by it slew mee 12. Wherefore the Law is holy and the Commandement holy and just and good The third Reason in defence of the Law The sin that dwells in us is the cause of death onely taking occasion from the Law or the command as hee had learned by experience for sin while hee thought of what was forbidden in the Law invited and inticed him to forbidden things and polluted him and so by the Command made him more and more obnoxious to death Therefore the Law is altogether holy and particularly that which forbids Concupiscence is holy just and good because it is given by an holy God according to equity and for our profit Vers. 13. Was that then which is good made death unâ—o mee God forbid But sin that it might appear sin working death in mee by that which is good that sin by the Commandement might become exceeding sinful The second Objection Some might say Therefore hath that which is good been the cause of death Hee answers by rejecting the reproach for the occasion is to bee distinguished from the cause and the use of a thing from the abuse of it Hee therefore acquits the Law and casts all the blame upon the sin that dwells in us Truly saith hee it is not the Law but sin that dwells in mee which is the cause of death and discovers it self to bee sin so farre forth as it is stirred up in mee and kindled by the good Law of God it enkindles rebellious motions to the Law of God and so much the more upon this account doth it cause death that so sin in mee by the Command might appear above measure sinful Which is spoken most seasonably to stop the mouths of all who otherwise would deny inborn concupiscence now natural to all to be sin was it not found to bee the cause of actual sins and death and this defence hee makes for the Law The third Part. Vers. 14. For wee know that the Law is spiritual but I am carnal sold under sin The third part of the Chapter wherein is set down the second head of comfort to those who bewail the imperfection of their obedience to the Law from the Apostles example wrastling with the same evil and getting the victory by the favour and benefit of free justification as appears from vers the last This is the force of the Argument I bewailing in my self the power of sin wrastle against it taking comfort from justification by faith in Christ Therefore you holy Champions take comfort in your wrastling and conflict In the conflict of the Apostle appears a threefold difficulty and a threefold victory in the retreat in all which are mixed some Arguments of comfort drawn from the Apostles experience The first difficulty arises from a threefold contention The first is of the Law and himself I saith hee with the rest of beleevers acknowledge the Law to bee spiritual which wholly favourâ— the holiness of the Spirit of God and is wholly referred to a spiritual course of life But when I look upon my self and compare the imperfection of my obedience with the spiritualness of the Law I am compelled in respect to the Old Man in mee not yet mortified to acknowledge my self carnal and as a slave sold to subjection under sin out of whose bonds I cannot deliver my self but I am carryed away whither I would not Vers. 15. For that which I do I allow not for what I would that do I not but what I hate that I do Hee proves what hee hath said and shews the second contest betwixt his actions and his judgement renewed That which I do I do not approve viz. when I examine my actions to the perfect Rule of the Law I am forced not to approve but condemn many things in my actions The third disagreement hee shews to bee betwixt his actions and his will renewed I do not that good which I would saith hee hindered by the body of death in mee and that evil which I hate that I do failing of the Rule where I would not for I would perform perfect obedience to the Law of God but I fall short and in many things I offend Vers. 16. If then I do that which I would not I consent unto the Law that it is good The first difficulty you have seen the victory follows and three Arguments of Consolation whereby the Apostle comforts himself and the rest of his fellow-combatants Argum. 1. I my self am in the number of those who bewail their imperfect holiness and finde the same conflict in my self as they do from the imperfection of my obedience Therefore they have Consolation that mourn over the imperfection of their holiness seeing they suffer nothing different from other Saints nay not from the Apostles themselves I consent Argum. 2. Of Consolation Because from this conâ—â—ict it appears that sanctification is begun in him that wrastles and a consent to the Law of God that it is holy and good
Reason 4. Because what hee was about to write appertained not onely to the Church of Corinth but to all the Saints and Churches in all Achaia to wit to know this asserted truth which hee was about to write Vers. 2. Grace bee to you and Peace from God our Father and from our Lord Iesus Christ. Reason 5. Comprehended in the salutation or Apostolical benediction Because Paul the Author of this Epistle would not that the dignity of the Church of Corinth should any waies bee eclipsed although hee knew there were most corrupt persons among them not onely which lay hid but openly shewed themselves enemies to the Apostle but constantly accounted the Church at Corinth a true Church to which by his Authority hee applied the benediction of the Gospel and doubted not to wish them all good things Therefore they were obliged to receive the things which hee wrote with that submission and readiness of mind that was fitting The first Part. Vers. 3. Blessed bee God even the Father of our Lord Iesus Christ the Father of mercies and the God of all comforts In the first part of the Chapter the Apostle proves that the Corinthians ought not to despise him by reason of the Cross or afflictions and that by twelve Arguments Argum. 1. In the midst of afflictions I find God the Father most merciful and abundant in all consolation so that I have cause rather to bless God than to complain of my calamities sent of God Therefore ought you not to contemn mee or to bee offended because of my afflictions Vers. 4. Who comforteth us in all our tribulation that wee may bee able to comfort them which are in any trouble by the comfort wherewith wee our selves are comforted of God Argum. 2. By the experience which I have in afflictions I am made more fit to minister comfort 〈◊〉 others that are afflicted Therefore ought you not to bee offended in mee c. Vers. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Argum. 3. Afflictions are a part of Martyrdome and for the Gospel or for Christ are inflicted upon mee with honour that they may bee called the afflictions of Christ by way of participation For what things are inflicted upon the Martyrs Christ takes upon himself as Act. 9. Saul Saul why dost thou persecute mee Therefore c. In us Argum. 4. Christ gave testimony from his superabundant and seasonable consolations towards mee in the midst of my afflictions that the miseries which I suffer are inflicted upon mee for the defence of the Gospel Therefore c. Vers. 6. And whether wee be afflicted it is for your consolation and salvation which is effectual in enduring the same sufferings which wee also suffer or whether wee bee comforted it is for your consolation and salvation Argum. 5. Those afflictions as also these comforts tended to the benefit of the Corinthians who might bee strengthened in the Faith and built up divers waies to salvation and take comfort from the Apostles experience Therefore ought they not to bee offended in the Apostles sufferings Which effectually produceth Argum. 6. Because the salvation of the Corinthians was effectually to bee promoted by his suffering such kind of afflictions by which as by the way to salvation freely given they were earnestly to strive Therefore c. And the hope Argum. 7. I have certain hope of you that you will not despise us nor take ill the afflictions which yee shall suffer Therefore yee are bound not to frustrate our hope concerning you Vers. 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall you bee also of the consolation Argum. 8. I know that you are made both partakers of our sufferings by your sympathy and shall partake of our consolations Therefore you are bound not to despise us because of the afflictions which wee suffer Vers. 8. For wee would not Brethren have you ignorant of our trouble which came to us in Asia that wee were pressed out of measure above strength insomuch that wee despaired even of life 9. But wee had the sentence of death in our selves that wee should not trust in our selves but in God which raiseth the dead 10. Who delivered us from so great a death and doth deliver in whom wee trust that hee will yet deliver us Argum. 9. From his special example and late sufferings in Asia So far am I from being ashamed of my afflictions that I am desirous all should understand how great they are and also my infirmity that God may bee glorified the more Therefore ought you not to despise mee for my afflictions Hee shews the greatness of his afflictions and his own infirmities in this that in the tumult at Ephesus whereof hee speaks Act. 19.23 or some such like danger hee knâ—w not which way to turn himself to escape the danger of his life expecting in himself nothing but certain death That wee should not trust Argum. 10. I have learned by this experience and the like not to confide in my self but in God alone who can deliver from imminent death those that are ready to dye and raise up them which are dead to which end God was pleased to bring mee into danger Therefore yee ought not to despise my affliction Wee hope Argum. 11. By this late experience and such like God hath stirred up in mee a firm hope of my deliverance for the future though I fall into new calamities Therefore ought you not to despise my affliction Vers. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may bee given by many on your behalf Argum. 12. Because the knowledge of his sufferings and his deliverance should stir up the Corinthians among others to pray for him and so to obtain his deliverance for the future and by consequence also to thanksgiving by many unto God which Argument being considered the Corinthians could not despise Paul for the afflictions which hee suffered at least they ought not to bee offended in him The second Part. Vers. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the Grace of God wee have had our conversation in the world and more abundantly to you-wards The second part of the Chapter followes wherein hee removes their suspition of his estranged mind from them which the false Apostles his adversaries seem to fâ—ment with frivolous Arguments and proves that they ought not to surmise any change of his carriage towards them or that his mind was alienated from them by six Arguments after which hee answers two or three Objections which were brought to the contrary by his adversaries Argum. 1. Wherein hee gives an account why his safety ought to bee commended to them all and also proves that hee continued the same as the Corinthians had found him in so
means on the right hand in prosperity on the left hand in adversity and in every change and vicissitude of things hee did remain constant lest hee should either by enticements or by terrours turn out of the right way Vers. 8. By honour and dishonour by evil report and good report as deceivers and yet true 9. As unknown and yet well known as dying and behold wee live as chastened and not killed 10. As sorrowful yet alway rejoycing as poor yet making many rich as having nothing yet possessing all things In the first part hee boasts that hee hath alwayes continued in a right way whether ignominy or infamy whether glory or fame followed For when hee was counted as an Impostor hee declared himself one that spake truth When hee was accounted as ignoble and contemptible hee did manifest himself by his deeds that they who had eyes might acknowledge him to bee the Servant of the most High God Hee seemed even as dead and in the midst of death hee triumphed notwithstanding that hee performed his duty as being alive yea chastened with many stripes even to death hee was kept by God lest hee should die by reason of those evils which pressed him sometimes under a pretence hee was sad but by the Spirit in God hee did alwayes rejoyce Hee was counted poor but through the Gospel by the manifold love of God hee did enrich many not only by shewing the manner of contentation in the Gospel but also instructing men to virtue and piety which is profitable for all things Hee wanted possessions and revenues and yet contented with his lot hee did rejoyce as much as was fitting in the use of all things The Second Part. Vers. 11. O yee Corinthians our mouth is open unto you our heart is enlarged The second part of the Chapter follows in which the second exhortation of Paul to the Corinthians is that they would love again that Apostle viz. of Christ who had undergone so many labours in the Ministery for their good To this Exhortation hee premises five Arguments Argum. 1. Plainly and ingenuously that I may use liberty of speech with friends most freely with an heart enlarged and with an open mouth publishing what good will inwardly I have towards you why therefore do ye not require mee in like manner Vers. 12. Ye are not straightned in us but ye are straightned in your own bowels 13. Now for a recompence in the same I speak as unto my children bee yee also enlarged Argum. 2. There is nothing in mee why you should no apprehend my love but through the straightness of your own hearts who do not believe that thy good will is so great towards you Yee are not straightned Argu. 3. Yee are bound to love mee again who so exceedingly love you Therefore as out of equity requite mee by loving mee and perswading your selves that you are beloved of mee As unto dear children Argum. 4. I am your Father and you my Sons Therefore as my Sons love mee as your Father For a recompence Argum. 5. Now I require a debt from you Therefore bee yee enlarged i. e. admit yee with an enlarged heart the perswasion of my lovingness and my parental admonitions proceeding out of lovingness and likewise love yee mee again The Third Part. Vers. 14. Bee yee not unequally yoaked together with unbelievers for what fellowship hath righteousness with unrighteousness and what communion hath light with darkness 15. And what concord hath Christ with Belial or what part hath hee that believeth with an infidel The third exhortation that they abstain from all unlawful society with unbelievers by whom they may bee hindered lest they should serve God or bee alienated from the true Religion or any wayes polluted of this kind of society is matrimony by which men easily or women may bee wrapped in a consent to wickedness by Idolaters because of all kind of society this is nearest That which hee seems to tax first of all is the society or communion of the faithful Corinthians with their unbelieving companions in external Idolatry wherewith they polluted themselves eating together with those Idolatrous Sacrifices in the Idols Temple as it appears in the former Epistle Chap. 8. In which Idolatry or in any other sin hee forbids to draw with them in the same yoke of impiety The arguments of the Exhortation are four For what Argum. 1. Your condition and profession of Christians on the one part and the sins of Idolatry which are openly professed on the other part They are no less opposed by one another than righteousness and iniquity Light and Darkness Christ and the Devil Faith and Infidelity the Temple of God and Idols amongst which there can bee no communion Therefore no communion with you Christians ought to bee with unbelievers in Idolatry or in any other sins which unbelievers openly profess or in any other necessity out of which may arise an unsuperable danger of communicating with their sins Hee did not forbid them to inhabit in the same City with them neither to negotiate nor eat meat if they should bee invited to dinner or supper Vers. 16. And what agreement hath the Temple of God with Idols for yee are the Temple of the living God as God hath said I will dwell in them and walk in them and I will bee their God and they shall bee my people Argum. 2. Yee are the holy Temple of God which hee proveth by the testimony of Moses Lev. 26.12 and Ezek. 37.27 Therefore it is not lawful for you to pollute your selves by society with unbelievers chiefly in that in which are the Temple of Idols professedly Vers. 17. Wherefore come out from among them and bee yee separate saith the Lord and touch not the unclean thing and I will receive you 18. And will bee a father unto you and yee shall be my sons and daughters saith the Lord Almighty Argum. 3. God commandeth you to separate from Idolaters and the pollutions of the World and not to touch them Therefore you ought to beware of them I will receive Argum. 4. From the Promises which God hath made to those who keep themselves pure from the defilements of the world nor participate with other mens sins God will bee a Father to them i. e. in a recompence of all hurt and full consolation against all evils which they looking to themselves may suffer from other mens sins God will communicate himself to them and will manifest his paternal affection towards them really CHAP. VII Vers. 1. HAving therefore these Promises dearly Beloved let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God The first verse of this Chapter belongeth to the precedent Chapter wherein from the former Promises hee draws an Exhortation that they do not onely beware of Idolatry and its outward appearance but also from all defilements of spirit and body i. e. from sins which either pollute the soul within or defile the soul
and the body also and endeavours the perfecting of holiness going forward and proceeding in the fear of God using one Argument for all The Promises fore-spoken of made to you by God do justly require that from you Therefore apply your selves diligently to these duties Vers. 2. Receive us wee have wronged no man wee have corrupted no man wee have defrauded no man In the rest of the Chapter hee endeavours to oblige the hearts of the Corinthians to him the signs of his love towards them being produced in the unfolding of which hee insists to the end The Proposition is clearly propounded which is to bee confirmed O Corinthians yee ought to receive us i. e. to bee perswaded of my love towards you yee ought to love mee again and to lay up my exhortations in your enlarged hearts Three Arguments are taken from the three Signs of the Apostles good will towards them No man Argum. 1. That they should receive the Apostle and the first Sign of his little ill towards them Because I do not ill deserve of any one either by bringing reproach or corrupting by perverse Doctrine or defrauding any one by any means Vers. 3. I speak not this to condemn you for I have said before that you are in our hearts to dye and live with you Argum. 2. Sign 2. Because when I speak of the things fore-going it was onely for the clearing of my self I am so far from condemning the Church of the beleeving Corinthians that out of love I have determined the contrary to cleave to you in prosperity and adversity in life and death that no change at any time may draw my affection from you Vers. 4. Great is my boldness of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyful in all our tribulation Argum. 3. Sign 3. Because news being received concerning your repentance my heart so rejoyceth in the midst of afflictions that I dare safely speak the confidence of my mind towards you concerning your perseverance and glory of you amongst others Vers. 5. For when wee were come into Macedonia our flesh had no rest but wee were troubled on every side without were fightings within were fears 6. Nevertheless God that comforteth those that are cast down comforted us by the comming of Titus Hee being about to explain the experiment of his good will towards them propounds his afflictions wherewith hee was pressed in Macedonia whilst hee expected news from them hee was oppressed partly by persecution of the enemies partly by the intestine evils of the Church partly by the anxiety of his mind and also with the troubles of his body that there was no rest to his outward man Against all which troubles by mercy of God consolation was sufficiently administred to him by the comming of Titus who had now returned from the Corinthians and brought joyful news concerning their state Vers. 7. And not by his comming onely but by the consolation wherewith hee was comforted in you when hee told us your earnest desire your moarning your fervent mind toward mee so that I rejoyced the more The Apostle reckoneth eight causes of his joyfulness whereof many were signs of his good will towards them 1 Because Titus was returned safe 2 Because Titus had received consolation from you Corinthians 3 Because I had heard by Titus concerning your pious affection towards mee and desire of seeing mee concerning your weeping for the wickedness committed amongst you concerning your zeal against the Incestuous person and against my back-biters from whence hath abounded joy to mee much surpassing all that grief which I have taken for that matter Vers. 8. For though I made you sorry with a Letter I do not repent though I did repent for I perceive that the same Epistle hath made you sorry though it were but for a season Before hee propounds the fourth cause of his consolation hee solves an Objection which solution did make much to the purpose They might say Thou hast made us sorrowful in the former Epistle The Answer is fourfold Answ. 1. I was compelled and not without grief have I made you sad but this grief through your repentance hath ceased For when the Apostle writ the Epistle being uncertain concerning the event hee was sad i. e. that hee saith that hee himself repented but when hee saw the event hee was freed from grief i. e. Now hee saies hee did not repent Answ. 2 That sadness which was moved by my Epistle was short Vers. 9. Now I rejoyce not that yee were made sorry but that yee sorrowed to repentance for yee were made sorry after a godly manner that yee might receive dammage by us in nothing 10. For godly sorrow worketh repentance to salvation not to bee repented of but the sorrow of the world worketh death Hee answers 3. That sadness is turned into joy both to you and mee because it is found now good and profitable to repentance which hee proves because it brought forth repentance not to bee repented of otherwise than worldly sorrow is wont which onely encreaseth sin and misery and bringeth death as well to the soul as to the body Vers. 11. For behold this self-same thing that yee sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things yee have approved your selves to bee clear in this matter Hee proveth that their sadness was after God or pious because it produced seven Effects in them even so many signs of their repentance whereof the first was the shaking off security with a carefulness to mend what was amiss 2 Is an Apology that now by no means they approve either the fact of the Incestuous person or their own negligence 3 Is an indignation against the sin both of the Incestuous person and their own in suffering him 4 Is a fear lest they should be compassed with divine justice or a new sin 5 Is a desire of taking off the scandal and satisfying all good men 6. His zeal and fervent desire in prosecuting all means for the removing of evil and repairing of the damage 7. Is his revenge in chastising the incestuous person and all their dulness in all which the Corinthians had declared their repentance and had shewed themselves no ways delighted with wickedness but that they were clear Vers. 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that suffered wrong but that our care for you in the sight of God might appear unto you The fourth answer to the objection is I have not written that Epistle either only or chiefly that in chastising of the incestuous person satisfaction might bee given to the Father with whose wife the son had committed adultery or that the incestuous person might bee corrected which truly was not to bee neglected but especially
parents if hee would glory in the Nobility of his Race hee sprung from the more Noble Israelites because from the Tribe of Benjamin Benjamin was the Son of Rachel a woman free-born but some Tribes had their original from bond-maids If they strived for the Antiquity of Religion that they remained in the Covenant as true Abrahamites here also hee was equal to any one of them Vers. 23. Are they Ministers of Christ I speak as a fool I am more in labours more abundant in stripes above measure in prisons more frequent in deaths oft Sign 3. If they had striven for the dignity of office herein modestly as one compelled hee prefers himself before them in respect of his Apostleship and office granted to him extraordinarily I am greater saies hee because I am an Apostle In labours The fourth Sign of his dignity is sincerity in the administration of his office Of this his sincerity hee produces nine Testimonies First His labours or his diligence Secondly His sufferings in general which belonged to his health and bodily liberty and the dangers of his life Vers. 24. Of the Iews five times received I forty stripes save one Thirdly Hee produces his special sufferings from the Jews that hee was whipped by them five times according to the number of stripes inflicted upon malefactors by the Law for the Jews although they are cruel yet they would seem to contain themselves within the Law Deut. 25.3 Vers. 25. Thrice was I beaten with Rods once was I stoned thrice I suffered shipwrack a night and a day I have been in the deep Fourthly His sufferings from the Gentiles bear testimony that by their Lictours or Sergeants hee was beaten thrice with clubs and whips and once stoned Fifthly That hee thrice suffered shipwrack in one whereof after hee was twenty four hours tossed by the waters in the deep Sea hee was freed by the powerful hand of God Vers. 26. In journying often in perils of waters in perils of robbers in perils by mine own Country-men in perils by the heathen in perils in the City in perils in the Wilderness in perils in the Sea in perils amongst false Brethren The Sixth Testimony of his sincerity comprehends the labours of his journying and eight kinds of dangers which hee found in sundry places and from divers kinds of men Vers. 27. In weariness and painfulness in watchings often in hunger und thirst in fastings often in cold and nakedness The seventh hath five sorts of troubles with which while hee fulfilled the work of the Ministery hee was very often exercised wherein being wearied hee was instead of rest forced to take in hand new labours Vers. 28. Besides those things which are without that which commeth upon mee daily the care of all the Churches Eighthly His unconquerable patience in daily publick businesses a solicitous mind for all the Churches of Christ. Vers. 29. Who is weak and am I not weak who is offended and I burn not The ninth Testimony of his Sincerity is his sympathy with all that are afflicted and offended by any scandal Vers. 30. If I must needs glory I will glory of the things which concern my infirmities Hee retorts the Objection of his adversaries But all these things have made thee a contemptible and miserable man Hee answers that hee purposely determined to glory in these as the things which did more commend his sincerity than the prosperous affairs of the false Apostle adorned them Vers. 31. The God and Father of our Lord Iesus Christ which is blessed for ever more knoweth that I lye not 32. In Damascus the Governour under Areâ—as the King kept the City with a Garison desirous to apprehâ—nd mee 33. And thorough a window in a basket was I let down by the wall and escaped his hands Lastly Because these things which hee had mentioned may seem incredible viz. that one should bee able to bear so many afflictions premising an oath touching the truth as well of those things that were said already as of those that were to bee spoken hee mentions the special danger of his life out of which there was no apparent escape unless God had kept him safe for the good of the Church and opened a way by his special providence for his escape concerning which Act. 9.23 CHAP. XII HEE proceeds in his holy glorying There are three parts of the Chapter In the first hee explains the heavenly vision presented to him together with the events of the same To vers 11. In the second hee proves that the Corinthians ought to have freed him from this necessity of glorying or defended him To vers 19. In the third hee produces the causes of his troubles Vers. 1. It is not expedient for mee doubtless to glory I will come to visions and revelations of the Lord. The Preface being Premised that hee doth not glory for his own sake because that was not expedient for him For this is here somewhat emphatical for mee but for the Corinthians and the Churches sake whom it concerned to preserve the authority of the Apostle intire hee commeth to extraordinary revelations one of which hee begins historically to declare Vers. 2. I knew a man in Christ above fourteen years ago whether in the body I cannot tell or whether out of the body I cannot tell God knoweth such an one caught up to the third heaven I knew a man Hee discovers the excellency of this revelation and his modesty by nine Arguments Argum. 1. That hee scarcely dare publish his name in this business but lest hee may seem to arrogate much to himself hee is compelled to speak of himself in a third person In Christ Argum. 2. That although this revelation may seem to extol him above the common condition of men yet hee doth not affect any other excellence than to bee in Christ or in the number of Beleevers who have renounced themselves that they may glory in Christ alone Fourteen Argum. 3. That silently with himself hee had suppressed the mention of this glorious revelation whole fourteen years never intending to recite it unless hee was compelled by the importunity of his Emulators who endeavoured to diminish his Apostolical authority to the damage of the Gospel and the Church Caught up Argum. 4. That hee was caught up to the upper heaven above all the Stars to the place of the blessed Spirits where God chiefly manifests his glory Whether in the body Argum. 5. That hee is ignorant whether hee was caught up by the local translation of his body into Heaven or whether his soul extraordinarily was separated for that time and lifted up into Heaven concerning the other notwithstanding I am certain Vers. 3. And I knew such a man whether in the body or out of the body I cannot tell God knoweth 4. Hee was caught up into paradise and heard unspeakable words which it is not lawful for a man to utter Into Paradise Argum. 6. That hee certainly knew the matter done and that hee was caught up
and hypocritical faith but the lively faith effectually working by charity towards all Saints and openly manifested to mee an Apostle and others Therefore you Ephesians should bee confirmed in the faith Vers. 16. Cease not to give thanks for you making mention of you in my prayers Arg. 2. You are esteemed worthy that thanks should bee daily given unto God for you even as I do Therefore you ought to bee strengthened in the faith of the Gospel Mention Argum. 3. Because the sincerity of your faith is manifested in the love of the Saints I continually keep you in my memory and make daily mention of you in my prayers begging that the work of God may bee perfected in you and your faith confirmed Therefore unless you think the motion of the Spirit in mee who pray for you bee in vain you ought to have your faith strengthened Vers. 17. That the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of Wisdome and Revelation in the knowledge of him Now hee comes to set down the summe of his prayers which hee put up for them wherein are contained the other Arguments for the confirmation of their faith Give unto you Arg. 4. In praying that God would give them the Spirit of Wisdome and Revelation hee intimates that they have more and greater causes viz. in the Scripture which is the fountain of Wisdome and the summe of saving Revelation for the confirmation of their faith than they did yet understand You have such and so many Arguments in Scripture for your confirmation in faith that I cannot wish any thing more to the strengthening of faith than a larger measure of the working of the Spirit of God that having more wisdome given you and the mysteries of the word being more clearly disclosed to you you may know what is the mind of God and Christ towards you Therefore even from this my evidence and prayer for you you ought to bee confirmed in the faith The God of our Lord Arg. 5. Drawn from the description of God of whom this gift is craved God who bestows the Spirit of faith or of wisdome on the Saints is the glorious God and Father of our Lord and of all us the servants of Christ who both out of Covenant as hee is our God and out of fatherly affection as hee is our Father will give the Spirit of faith to you upon our request for it Therefore even from those relations which pass between God Christ and you you should bee strengthened in faith Vers. 18. The eyes of your understanding being inlightned that yee may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints Argum. 6. It is not possible that I should express with tongue what and how great those good things which God by calling you to Christ hath commanded you to hope for or how glorious the riches of that inheritance are which is prepared for you in the sanctuary of heaven I only beg that your eyes may bee inlightned that yee may apprehend them Therefore c. Vers. 19. And what is the exceeding greatness of his power to us-ward who beleeve according to the working of his mighty power Argum. 7. That power of God is unspeakable which hee hath put forth into act in the converting you to and in thus long upholding you in the faith and which hee hath in a manner bound himself that hee will put forth that so by the infinite power and efficacy of his strength beleevers may bee carried on to salvation I onely pray for the illumination of your eyes that yee may know it Therefore c. This Argument hee confirms by a threefold comparison 1. Of the power of God with the adversaries power and with the Ephesians weakness in which respect hee calls the greatness of that power super-excellent which was actually apparent in them that they might know there was no power in Satan the world sin death or any other hindrance without them which the greatness of the power of God doth not and will not for ever overcome 2. Of the powerful work of God in their conversion with the original of that work that is Gods Omnipotency in which respect hee makes mention of the efficacy or working of his mighty power that they might know the work of God in converting them and induing them with faith and holiness was such a manifestation of that working which proceeds from the actual and exerted power of the Omnipotent God as was suitable to Omnipotency and becoming an Omnipotent God in a word it was a work very well befitting God 3. Of the power of God now actually declared in their conversion with that power which God had shewn in raising Christ from the dead 1. That they might know that as a great power was required to a mans conversion regeneration and endowment with faith and other saving graces as to revive one dead and buried 2. That they might know the very same power was exercised in our conversion as in Christs Resurrection 3. That they might understand it was no less easie for God to bring to pass all other things which pertained to the perfecting of our salvation than it was for him to perform the fore-mentioned particulars Vers. 20. Which hee wrought in Christ when hee raised him from the dead and set him at his own right hand in heavenly places Argum. 8. Taken from the raising up of Christ our Head Christ our Head who was killed in our stead God raised from the dead in our stead and for our good unto eternal life Therefore you who are his members even in the midst of afflictions and in death it self should bee stedfast in Faith touching your deliverance And set him Argum. 9. From Christs ascension and sitting at the right hand of the Father Christ our Redeemer is ascended into Heaven and reigns with the Father being partner in that great authority that hee might take us into fellowship in that happiness and make us partners of that condition in which hee is Therefore you ought to bee confirmed in the Faith and hope of your future glorification in Heaven unless you imagine Christs dominion is to no purpose Vers. 21. Far above all Principality and Power and Might and Dominion and every name that is named not onely in this world but also in that which is to come Argum. 10. Christ even in his flesh is exalted far above all both Angels and Men so that nothing should bee so high so powerful so excellent either in the earth this present world or in Heaven the world to come as that Christ should not bee infinitely higher even as hee is man and therefore there is not any thing wanting in him to the perfecting nor can any thing oppose him to hinder him from perfecting our salvation Therefore you should bee strengthened in the Faith of the Gospel Vers. 22. And hath put all things under his feet
subjects in righteousness directing them justified by faith in the right way to eternal life 4. That Christ the Son of God as hee is God so hee was to become man when these things were fore-told 5. That one part of that Covenant of grace which hee entred into with his Father was that as man and the chief head of the Covenanters his Father should bee his God 6. That hee was to bee anointed with the unction of the Holy Ghost by whom all joy and happiness is communicated to his subjects withoâ—t measure that of his fulness all his fellows the Elect of God might partake as much as is sufficient Therefore Christ is more excellent than the Angels Vers. 10. And thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands 11. They shall perish but thou remainest and they all shall waxe old as doth a garment 12. And as a vesture shalt thou fold them up and they shall bee changed but thou art the same and thy years shall not fail Reas. 6. From Psal. 102.25 26. 1 The Son is Iehovah by Essence God one with the Father and the Holy Ghost 2 And the Creator of all things in heaven and earth 3 And eternally immutable in himself alwayes the same Therefore more excellent than the Angels Vers. 13. But to which of the Angels said hee at any time Sit on my right hand until I make thine enemies thy footstool Reas. 7. From Psal. 110. Never to any of the Angels hath the Father communicated that equality of power and honour and victory over all the common enemies of the Father and of the Son which hee hath to Christ the Messias his Son Mediator and head of the Church Therefore Christ is more excellent than the Angels Vers. 14. Are they not all ministring spirits sent forth to minister for them who shall bee heires of salvation Reas. 8. All the Angels are ministring spirits who are not onely bound to serve Christ but also all the Elect or faithful who are designed of God Heirs of eternal life Therefore Christ is so much the more excellent by how much the Name of the Son of God is more excellent than the name of ministring spirits CHAP. II. A Double Use follows of the former Doctrine touching the Excellency of Christs Person and Prophetical Office The first That they depart not from the truth of the Doctrine it self to vers 6. The other is That they detract not from the reputation of Christ because of his sufferings in the flesh to the end Vers. 1. Therefore wee ought to give the more earnest heed to the things which wee have heard leâ—t at any time wee should let them slip The Proposition of the first Use is this It behoves us to hearken more attentively i. e. to beleeve and obey the Doctrine of Christ or his Gospel The Arguments for the proof of this Proposition are eight The first Argument is contained in the word Therefore Because already the excellency of Christs Prophetical Office was shewn in the former Chapter Therefore ought we the more attentively to hearken to his Doctrine Leâ—t at any time Arg. 2. Unless wee attend diligently to his Doctrine there is danger that wee let it slip that the truth of it get from us and that wee falling from it bee undone Therefore c. Vers. 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward This hee confirms by a comparison of Law and Gospel wherein many other Arguments are comprehended Argum. 3. If the Law promulgated by the Ministry of Angels or Messengers whose service God made use of was accounted firm stable authentick divine and inviolable much more the Gospel published by Christ the Son ought to bee accounted such Therefore ought yee to obey the Doctrine of Christ the Son of God And every Argum. 4. If every transgression against the Law which is the Doctrine of deserved death received a just reward or the recompence of a capital punishment wee cannot escape destruction if wee neglect the Gospel of free salvation Therefore ought wee to give the more attention to the Gospel of Christ. Vers. 3. How shall wee escape if wee neglect so great salvation which at the first began to bee spoken by the Lord and was confirmed unto us by them that heard him 4. God also bearing them witness both with signs and wonders and with divers miracles and gifts of the Holy Ghost according to his own will Argum. 5. Confirming the former The Gospel was immediately published by the Lord Jesus Christ himself while hee was upon earth and was preached to the Church with authority by the Apostles who were eye and ear-witnesses of his Doctrine And moreover it was confirmed with all kinds of gifts of the Spirit and several miracles accompanying the preaching of the Apostles the testimony of the divine Seal being added as it were from Heaven Therefore except wee attend the more carefully to his Doctrine wee cannot escape unpunished for the neglect of so great salvation thus confirmed unto us Vers. 5. For unto the Angels hath hee not put into subjection the world to come whereof wee speak The new condition of the world under Messias or the restoring of the world into the Grace of the Messias whereof wee spake from the sixt verse of the former Chapter is not put in subjection unto Angels but to Christ the Son of God Therefore if it was a wickedness not to hearken attentively to Angels which are servants how much more hainous will it bee to despise the most powerful King of the restored world The Church as it were a new world to bee gathered by the Gospel or the new condition of the Creature under Messias is called the World Because all the glory which now appears in the Ornament of the Universe shines more gloriously when it is converted into our use by Christ It is called the World to come for the perfection of its renovation yet not to bee perfectly so but in the world to come Christ indeed hath now begun to make all things new in his own and for their sake but what hee hath begun hee will not compleatly perfect till the last day when the Creature shall bee delivered from the bondage of corruption into the liberty of the Glory of the Sons of God The Second Part. Vers. 6. But one in a certain place testified saying what is man that thou art mindful of him or the Son of man that thou visitest him Confirming this Argument hee passes to the second part of the Chapter that hee may prove that the incarnation of Christ or his sufferings in the flesh which was an offence to the Hebrews derogate nothing from the excellency of him The Arguments produced to this end are fourteen whence hee infers the conclusion to bee proved in the first verse of the following Chapter by an admonition to consider what
holiness dwells yet our High Priest is merciful and sometime felt those temptations in his flesh which wee feel yet without sin Therefore wee may boldly press unto him and wee ought to endeavour to enter into that rest Vers. 16. Let us therefore come boldly unto the Throne of Grace that wee may obtain mercy and finde Grace to help in time of need Argum. 11. God doth not sit in the Throne of Justice upon our approaches to him in Christ but in the Throne of Grace that hee may communicate help to us in time of need under all our necessities Therefore wee ought to come with boldness to the Throne of Grace that wee may rest under the wings of the Propitiatory which is the same with entring into Gods Rest by Faith CHAP. V. THe Excellency of Christs Prophetical Office and the necessity of cleaving to him and his Doctrine who is the Apostle and great Prophet of our Profession hath been spoken to The Excellency of his Priestly Office follows There are two parts of the Chapter In the first hee proves Christ to bee the chief and great Priest more excellent than any typical Priest that hee might instruct the Hebrews to moderate their thoughts about the Levitical Priesthood which they too highly esteemed of to the prejudice of Christ to vers 11. In the second part â—ee reproves the slothfulness of the Hebrews that hee might render them more attentive to the following Doctrine And hee proves the Excellency of Christs Priesthood above the Levitical by nine Arguments Vers. 1. For every High Priest taken from among men is ordained for men in things pertaining to God that hee may offer both gifts and sacrifices for sins 2. Who can have compassion on the ignorant and on them that are out of the way for that hee himself also is compassed with infirmity 3. And by reason hereof hee ought as for the people so also for himself to offer for sins Argum. 1. The perfections which were required in the Levitical Priests vers 1 2. were joyned with some notes of imperfection and with the sins of the Priests vers 2 3. Therefore Christ which was declared a Priest without sin in the end of the former Chapter is more excellent than the Levitical Priests Among men The Perfections of the Levitical High Priest were four 1 The Levitical Priest was taken from among men and was chosen one of many 2 Was ordained for men in those things which appertained to God i. e. That in the place and name of the people hee should administer about the worship of God praying to him for the people teaching the people in the name of God and that hee should by all possible means promote the Glory of God and the salvation of the people 3 Hee offered gifts of inanimate things and sacrifices of beasts sometimes burnt-offerings for the sins of the people sometimes peace-offerings for the obtaining of benefits sometimes thank-offerings for benefits received other whiles sacrifices for special sins By all which the virtues of Jesus Christs Sacrifice was dimly shadowed out Have compassion 4 The fourth perfection requisite in the Priestly Office is a sympathy and commiseration proportioned to the greatness of the peoples misery wherewith they ought to bee touched towards sinners whether sinning out of ignorance or voluntary errour and deliberate counsel For that There are two notes of Imperfection in the Priest-hood 1 That they themselves were obnoxious to the same infirmities i. e. of ignorance and errours and the miseries consequent to sin So also 2 This second nâ—â—e demonstrates the former That they are obliged out of duty to offer Sacrifices no less for their own sins than the sins of the people This is the first Argument Vers. 4. And no man taketh this honour unto himself but hee that is called of God as was Aaron 5. So also Christ glorifieth not himself to bee made an High Priest but hee that said unto him Thou art my Son to day have I begotten thee Argum. 2. As the lawful Priests were called to the honour of this office so Christ was not onely lawfully called by the Father as Aaron but also further was acknowledged and declared the onely begotten Son of God in this Priestly office Therefore hee is much more excellent than the Levitical Priests The Antecedent is proved out of Psalm 2. where the Father speaking to his Son vers 7. calls him his Son whom hee begot before hee command him vers 8. to ask of him the ends of the earth or intercede for the salvation of men which are parts of the Priests office Therefore in this Psalm hee is not onely called by the Father to his Priestly office but also is acknowledged his Son and so more excellent than the Levitical Priests Vers. 6. As hee saith also in another place Thou art a Priest for ever after the order of Melchisedec Argum. 3. From Psal. 110. Christ is appointed by the Father a Priest for ever of whose Priest-hood there is no end according to the order of Melchisedec the type Therefore hee is more excellent than the Levitical High Priests Vers. 7. Who in the daies of his flesh when hee had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that hee feared Argum. 4. This Argument consists of five Branches which may bee so many Arguments 1 Christ is so the Son of God that hee is man also the Son in our flesh the infirmitiâ—s whereof sometime hee felt without sin and so is a more excellent man than the Levitical Priests 2 Hee offered up prayers and supplications and himself to death for his people and so offered a more excellent Sacrifice than the Levitical Priests 3 Hee interceded with a greater sense of our misery and guilt with strong crying and tears and so in his sympathy towards us excelled the Levitical Priests 4 With greater confidence hee pleaded our cause than any of the typical Priests could even then when in the pangs of death and sense of the Divine wrath or curse due to our sins his sanctified humane nature conflicted with the terrours of death 5 Hee prayed with greater efficacy and fruit than any typical Priest For hee was freed according to his prayer from fear which the sight of an angry God put upon his sense and holy reason because having paid a sufficient price for us all cause of anger and fear was taken away Therefore Christ is a far more excellent Priest than the Levitical Priests Vers. 8. Though hee were a Son yet learned hee obedience by the things which hee suffered Argum. 5. Drawn from the former which with the removal of the scandal of the Cross shews also the excellency of Christs Priest-hood Christ was not imployed in beholding of the Sacrifices slain and himself free from all suffering as the Levitical Priests in the slaying of Sacrifices but although hee was the Son of God yet hee really felt by
than c. The Second Part. Vers. 16. For where a Testament is there must also of necessity bee the death of the Testator The second part of the Chapter follows wherein to take off the scandal of the Cross hee first proves the necessity of Christs death by six Arguments to vers 25. Furthermore the sufficiency of his offering once upon the Cross hee proves it by five Arguments to the end Argum. 1. The New Covenant of Christ is the New Testament of Christ Therefore it was necessary that the death of the Testator Christ should intercede Vers. 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Argum. 2. Confirming the former unless Christ had died the Covenant or Testament had not been firm for even amongst men a Testament is not valid while the Testator is alive but onely after his death For while hee lives it may be changed but not when hee is dead Therefore it was necessary that Christ should dye Vers. 18. Whereupon neither the first Testament was dedicated without blood Argum. 3. As the Old Testament was not dedicated unto God without typical blood so neither the New Testament can be dedicated or offered by way of satisfaction for sinful men without the true blood of Christ the true Mediatour the Antitype Therefore it was necessary Christ should dye Vers. 19. For when Moses had spoken every Precept to all the people according to the Law hee took the blood of Calves and of Goats with water and Scarlet wool and hysop and sprinkled both the book and all the people 20. Saying This is the Blood of the Testament which God hath enjoyned unto you Hee explicates and proves this Argument out of the History Exod. 24. concerning the dedication of the first Tabernacle by Blood where Moses sprinkled the Book of the Covenant and the people with the blood of Calves and Goats withall expounding the signification and use of the ceremony that that Blood was the Blood of the Covenant or a symbol of the Covenant typically made in those ceremonies and truly to bee fulfilled in the Blood of Christ. Vers. 21. Moreover hee sprinkled with blood both the Tabernacle and all the Vessels of the Ministery 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Argum. 4. As under the Law all things were purged either with blood or washings drawing virtue to purge from the Sacrifices so that without typical shedding of blood there was no remission of sins So in the New Covenant there can bee no remission of sins but by the shedding of the Blood of Christ Therefore the Death of Christ was necessary The Tabernacle and the Holy Vessels which were in themselves without pollution are said to bee sprinkled with blood because in respect to us were wee not purified by the Blood of Christ all things become polluted unto us Therefore the use of the most holy things must bee sanctified to us by Christ otherwise to the impure all things are impure in as much as in all things unbeleevers pollute themselves Vers. 23. It was therefore necessary that the patterns of things in the heavens should be purified with these but the heavenly things themselves with better Sacrifices than these Argum. 5. If the types ought to bee purged with typical blood heavenly things signified by those types ought to bee consecrated by better Sacrifices i. e. with the Blood of the Mediator himself who in his Virtue comprehends all Sacrifices and by consequence the Death of Christ was necessary Vers. 24. For Christ is not entered into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Argum. 6. Confirming the former Christ is not entred into the typical Holy place made with hands but into heaven signified by the holy place that constantly appearing there hee might intercede for us Therefore it behoved him to offer up a more excellent Sacrifice viz. himself as much as heaven exceeds the earthly Holy place and by consequence his death was necessary Vers. 25. Nor yet that hee should offer himself often aâ— the High-Priest entereth into the Holy place every year with blood of others Now hee proves the sufficiency of the one Oblation of Christ upon the Cross by five Arguments Argum. 1. Christ entred not often into the Terrestrial Sanctuary that hee might often offer up himself as the Levitical High-Priest who offered not his own but other blood yearly but is once entered into heaven Therefore that one Oblation of himself upon the Cross was sufficient whereby hee was admitted into heaven Vers. 26. For then must hee often have suffered since the foundation of the world but now once in the end of the world hath hee appeared to put away sin by the Sacrifice of himself Argum. 2. Unless that one Oblation of Christ upon the Cross had been sufficient hee must by often offering himself die often from the beginning of the world for if an Oblation of the Body of Chirst ought to have been often offered up for sin it would have been necessary that the Oblation should have begun at what time sin began to bee committed i. e. from the beginning of the world and from that time that Sacrifice ought to have been so often repeated as new sins were committed after the Sacrifice the courses of Sacrifice being acted over and over without number But this is absurd Therefore his once offering up upon the Cross was sufficient But now once Argum. 3. Christ in the fulness of time appeared to that end that by his one Oblation of himself he might abolish the sins of his people present past and to come For to the obtaining and application of remission of sins to the mortification and abolishing of sins of all the Redeemed or Elect there is virtue enough in the Death of Christ Therefore his one Oblation is sufficient Vers. 27. And as it is appointed unto men once to die but after this the Iudgement 28. So Christ was once offered to bear the sins of many and unto them that look for him shall hee appear the second time without sin unto Salvation Argum. 4. As it is appointed of God that all men shall once die and after death come to Judgement so it is appointed of God that Christ should onely once offer up himself to expiate the sins of many i. e. of his Elect and that hee should come the second time judge both of quick and dead Therefore his one Oblation of himself upon the Cross is sufficient The second time Argum. 5. Christ coming the second time at the Day of Judgement shall make it manifest to all the world that hee with one Oblation of himself hath most fully satisfied for sin and that the imputation of sin and the punishment or misery and whatever footsteps there are of sin are removed
Vers. 8. Yet it is begun in Christs personal Exaltation And for his short humiliation under the estate of Angels by suffering wee must not stumble For it is both glorious to himself and profitable for us Vers. 9. For Gods glory required that our salvation should be wrought by sufferings of the Mediatour Ves. 10. And to this end hee behoved to be partaker of our Nature as was foretold Vers. 11 12 13. That hee might take on our due punishment that is Death Vers. 14. And deliver his own from the fear thereof Vers. 15. And herein wee have a priviledge above the Angels in that hee took on our Nature and not theirs Vers. 16. And by his sufferings a ground of so much greater comfort in him Vers. 17 18. The Doctrine of Chap. II. Vers. 1. Therefore wee ought to give the more earnest heed to the things which wee have heard lest at any time wee should let them slip 1. THerefore Wee ought to give heed c. From the Excellency of Christs Person bee urgeth the Belief of his Doctrine Then 1. CHRIST must be esteemed of as becommeth the Excellency of his Person 2. The way how CHRIST will be respected of us is by respecting his Doctrine And the Excellency of his Person should procure our reverend receiving of his Word and stedfast holding of it 2. Hee will have us to take heed lest wee should let it slip The word is borrowed from rent and leaking Vessels or sandy ground Then 1. The Gospel is a precious liquor worthy to be well kept And wee of our selves are as rent Vessels ready to let it slip when wee have heard it or like sandy ground which keepeth not the rain 3. For this wee ought to give the more earnest heed Then The Conscience of the worth of CHRIST and his Gospel and of our own unfitness to retain it should sharpen our vigilancy and attendance to keep it else wee will doubtless let it slip 4. Hee saith not lest shortly but lest at any time Then It is not sufficient to beleeve the Word for a while and for a while to remember it but wee must gripe it so as never to quit it by mis-regard or misbeleef For Faith and love of the Truth is the good memory that specially hee requireth here Vers. 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward 1. Hee reasoneth from the Law spoken by Angels Then The Angels were employed in giving of the Law they did blow the Trumpet they from GOD uttered the word to Moses 2. The word spoken by them was stedfast Then What God delivereth by the Ministery of Messengers is authorized and ratified by GOD. 3. Every transgression was punished Then The punishment of transgressors or his Law is a proof of GODS authorizing the Doctrine 4. Hee calleth the punishment a just Recompence Then There is no evil befalleth sinners more than they do deserve None hath cause to complain of injustice Vers. 3. How shall wee escape if wee neglect so great salvation which at the first began to bee spoken by the Lord and was confirmed unto us by them that heard him 1. How shall wee escape The Apostle joyneth himself with them in the Threatning Then So should Preachers threaten their people as willing to undergo the same punishment except they flee the sin for which they threaten others 2. Hee reasoneth for the punishment of the Law-breaking to prove the punishment of misbelieving the Gospel Then 1. The not-embracing of the Gospel is a greater sin than the breach of the Law The despising of forgiveness is much worse than the making of the fault 2. Examples of Judgement upon Transgressors of the Law are evidences of greater Judgements to come on the misregarders of the Gospel 3. Hee calleth the Gospel so great a Salvation because of the free Offer of Remission of sins and eternal Life in it Then The greatness of the benefit to bee gotten by the Gospel aggravateth the sin of the misregarders of it 4. Hee sayeth not If wee reject deny or persecute the Gospel but if wee neglect Then The neglect of the Doctrine of the Gospel the careless receiving of it the not studying to know it is sufficient to draw down heavier judgements than ever fell on the breakers of the Law albeit a man bee not an Under-miner or open Enemy to the Gospel 5. Hee describeth the Gospel to bee that Doctrine which Christ himself preached and his Apostles from him Then wee are not bound to believe any more for Gospel than that which is made clear unto us by his Apostles word And the misregarding of other Doctrine which is not conveyed so from him falleth under the threatning 6. Hee marketh the Apostles certainty of what they have delivered unto us in that they were ear-witnesses of his Doctrine Then The more certainty the Apostles had from Christ of their Doctrine the surer is the ground-work of our belief and the greater is the contempt done to Christ in their Message by unbelief Vers. 4. God also bearing them witness both with Signs and Wonders and with divers Miracles and gifts of the Holy Ghost according to his own Will 1. Hee saith God bare witness to the Apostles Doctrine by signs and wonders Then 1. What the Apostles have spoken from Christ they spake not alone but God with them witnessed with them 2. The proper use of Miracles and extraordinary Gifts powred out in the Apostolick times was to testifie that the Apostles Doctrine was Divine Truth Those then must bee lying wonders which are alledged for confirming any Doctrine beside theirs 2. The distribution of the gifts of the Holy Ghost was according to his own will not as possibly the Apostles would have carved either to themselves or others in the nature of the gift or measure of it Then The Apostles were so employed in the working of Miracles as it was evident even then that not they but God was the worker of them while hee was seen to follow his own will therein and not mans carving in distributing his gifts And the more Gods over-ruling Will was seen in the miracles then the more confirmation have wee of that Doctrine now Vers. 5. For unto the Angels hath hee not put in subjection the World to come whereof wee speak 1. Hee calleth the World under the Kingdome of the Messias The World to come first to put a difference betwixt the estate of the World considered as under Sin and under the Messias For as it is under sin it is said of it Old things are past away 2 Cor. 5.17 Esa. 43.19 The creature is waxing old and running to ruine But under the Messias it is said of it Behold I make all things new 2 Cor. 5.17 The creature is lifting up its head and waiting for the day of liberation from â—anity and the manifestation of the Sons of God Rom. 8.19 Then The Kingdome of the Messias maketh
esteemed by us Vers. 10. For it became him for whom are all things and by whom are all things in bringing many Sons unto glory to make the Captain of their Salvation perfect through sufferings 1. Another reason of Christs Suffering This way of our saving by Christs Sufferings made for the Glory of God and our good Then When the reasons of Christs Death are seen the scandal of his Cross ceaseth 2. There is a work to do here a great many of Sons to bee brought to glory Then 1. All the Elect and saved Souls are in the rank of Children 2. Albeit they bee few in comparison of the world yet are they many of them all together 3. There is not one of them all who can go to Heaven or Salvation but by Christs leading and conduct 3. The Captain of their Salvation must bee made perfect through suffering Then 1. How perfect soever Christ be in himself yet before his suffering hee lacked one thing which his Office towards us required to wit experimental suffering of such sorrows as his souldiers and followers are subject unto 2. When his sufferings were ended hee was perfectly fitted to comfort us seeing hee found our sorrows in himself sometime 4. Hee saith It became God for whom and by whom are all things that the matter should bee so brought about Then 1. All things are for Gods Glory at the end and so should the manner of our salvation bee also 2. All things are by Gods Hand and Power brought about and reason too that hee dispose of the means of our salvation as hee pleaseth 3. This way became God most of any It brought him greatest Glory by the Shame Sorrow and Death of one to bring Glory and Joy and Life to many Vers. 11. For both Hee that sanctifieth and they who are sanctified are all of one For which cause hee is not ashamed to call them Brethren 1. If any should further ask how could hee die or how could Iustice accept him in our stead Hee answereth Because hee is one of our kind and nature Then 1. There is a natural Band betwixt Christ and his Followers They are of the same stock of the same natural substance 2. Christs natural Band with us maketh him a direct entress to redeem us 2. Hee calleth Christ him that sanctifieth and the Beleevers they who are sanctified Then 1. The Band of Nature betwixt Christ and Men is reckoned unto those onely who are sanctified with none other will Christ reckon Kindred 2. Therefore they must study to Holiness that would claim Kindred to Christ. 3. The sanctification which it behoveth us to have must proceed from Christ no holiness until a man bee in him 3. Hee saith Christ is not ashamed to call the Sanctified Brethren Then 1. As Christ hath dimitted himself to our Nature so also to the stiles of consanguinity with us 2. Christ is as kindly affectioned to his Followers as ever Brother was to another hee will not misken his own albeit unworthy 3. That which may serve to our glory and comfort Christ will think it no disgrace to himself Vers. 12. Saying I will declare Thy Name unto my Brethren In the midst of the Church will I sing praise unto Thee Hee proveth that hee calleth us Brethren from Psal. 20. vers 22. The Messias there taketh upon him to preach to men and to praise the Father Then 1. With our Nature Christ took on also the Yoke of the Exercises of Religion 2. Hee joyneth with us in the Discharge of them 3. Hee is first in the Exercise not onely because hee discharged them in his own proper person but also because still by his Spirit where two or three are gathered together in his Name hee is in the midst of them moving and moderating the Spirits of his own delectable Organs Vers. 13. And again I will put my trust in him And again Behold I and the children which God hath given mee 1. The next proof is from Psal. 18. Vers. 2. Where Christ under the type of David promiseth to beleeve in the Father Then 1. Christ is one of the number of Beleevers one of the Covenant of Grace confederate by Faith and therefore hee behoved to be a man to this end 2. Then have wee in the sense of our unbeleef the comfort of the soundness and strength of Christs beleeving as well as of his other Perfections 2. The third proof is from Isa. 8.18 Wherein Christ under the type of the Prophet Isaiah presenteth himself with his chosen Children before the Father Then 1. Christ is our Father also and wee his Children 2. Wee are given to him of the Father 3. Wee are not presented before the Father without our Mediatour Christ. 4. Christ and wee his little ones joyned together and separated from the world are a pleasant sight for the Father to behold Vers. 14. Forasmuch then as the Children are partakers of flesh and blood Hee also Himself likewise took part of the same that through death Hee might destroy him that had the power of death that is the Devil 1. Hee giveth further reasons of his Incarnation And first hee behoved by death to destroy the Devil that had the power of death and so behoved to bee a Man that hee might dye Then 1. Sinners without Christ are under the sentence of death temporal and eternal 2. Satan hath power of Death as the Burrio hath power over the Pit and Gallows at death to take them away to torment who are not delivered from his power 3. Christ hath destroyed Satans power and tyranny in this point in behalf of all his Elect and true Beleevers 4. The way how Christ hath overcome Satan is by his own death ransoming his own 5. For as death behoved to bee the way it behoved also Christ to bee a mortal man as well as God that hee might dye 2. Again hee saith Christ took part of flesh and blood with the Children that is with the Elect given to him Then 1. Love to the Elect made the Son of God come down and make himself a Man also 2. Christ in his humane Nature is as kindly a Man as any of the Elect having flesh and blood and bones as well as wee His flesh and blood is not onely like to ours but is a part of our substance who is come of the same stock of Adam and Eve as surely as ours and not made either by Creation of nothing or by trans-substantiation of some other things than our substance Vers. 15. And deliver them who through fear of death were all their life time subject to bondage Another fruit of Christs death is the delivery of Beleevers from the bondage of the fear of death wherein they do lye before Beleef Then 1. There is a natural fear of Death and the Devil and Hell rooted in all men alwaies albeit not as yet felt yet easily wakened 2. This fear putteth men in bondage that they dare not meditate on Death or Gods