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
lot it is not obtained by any humane merit but by free election and once given it is not taken away 5 It is called the Inheritance of Saints because by that wee shall have society with the Saints alone whose communion makes the Inheritance more delightful to us 6 This Inheritance consisteth in the most perfect light viz. of Knowledge Holiness Joy Glory immortal and eternal life Vers. 13. Who hath delivered us from the power of darkness and hath translated us into the Kingdome of his dear Son The 2. Reas. Of his thanksgiving explaineth the former because the Father hath delivered us from the power of darkness and hath translated us into the Kingdome of the Son of his love This benefit is commended to us by these four things 1 Because power is used to our perverse nature and the power of Satan by whom wee are kept bound from whence God by force hath delivered us 2 Because hee hath delivered us from the darkness of ignorance sin and misery 3 because hee hath not suffered us being delivered to wander and erre without a King and defender without governance and society but hath translated us into a better Kingdome i. e. the Kingdome of Light Knowledge Sanctity and spiritual life where wee may safely and securely inhabit that wee fall not back or bee brought again into darkness 4 Because the Kingdome into which wee are translated is the Kingdome of his Son a Kingdome most pleasant to God wherein the Son of God the Son of his love ruleth and reigneth whom the Father intimately loves and doth represent himself a Father in his love towards us whose Kingdome and all things are most beloved by God yea in whose Kingdome all subjects are beloved Sons Vers. 14. In whom wee have redemption through his blood even the forgiveness of sins The 3. Reason of his thanksgiving is the benefit of his liberty from the revenging Justice of God this benefit more especially appears in these five things 1 Wee are not onely kept by force in the power of darkness that wee might bee delivered from thence a greater strength was required but also wee were captives to the Law and Righteousness from whence without a price paid wee cannot bee freed and where that price is already paid there is made already a lawful redemption 2 Wee have this our redemption made by the consent of parties upon the best right 3 Wee have the same redemption in the person of the Son who is our Advocate and hee who keepeth us and all ours 4 Wee have that by the blood of the Son who existing in the image of God i. e. true God hath taken upon him our nature and in that made obedient unto the death of the Cross hath paid the price of Redemption for us 5 This Redemption is free in respect of us who have paid nothing and yet obtain the remission of sins and consequently also free liberty from wrath and death which follow upon sin Vers. 15. Who is the Image of the invisible God the first born of every Creature The 4. Reason of his thanksgiving shewing the solidity of the foundation of Redemption in the description of the excellency of Christ the Redeemer of which description there are twelve Articles The Image Artic. 1. Christ is the most perfect Image of the invisible God not onely because hee is the substantial Character of the Fathers person substantially representing the Father that so the Father cannot bee beholden unless in the Son and brightness of him but also because the incarnate Son hath represented to the world in word and deed in sanctity power and mercy the Fathers Nature Will and Goodness The first born Artic. 2. Christ is the first born of every Creature i. e. begotten from eternity before every Creature and because of his eternal Generation of the Father hee is the Lord of all Creatures by right as the first born in the Law is Lord of his Brethren and the Family Vers. 16. For â—y him were all things created that are in Heaven and that are in Earth visible and invisible whether they bee thrones or dominions or principalities or powers all things were created by him and for him Artic. 3. Illustrating the former Christ is the efficient cause or the Creator of all Creatures For by him were all things created hee amplifies this Article by a threefold distribution of the Creatures 1 From the place wherein they are in Heaven and in Earth 2 From their nature into visible and invisible 3 From the division of Angels both from their dignity office and honourable names From which the glory of Christ appeareth who hath created all From him Artic. 4. Christ is the end of all for whom and for whose glory all things were created For all things whatsoever and of what sort soever were created all these were created for the glory of Christ God-man hee is the beginning and end of all to whose glory it is necessary all things whatsoever in their manner should be serviceable as the means to the end Vers. 17. And hee is before all things and by him all things consist Artic. 5. Christ is eternal because hee in himself was before all Creatures neither is hee any thing changed by the Creatures as to his subsistence By him Artic. 6. Christ is not onely the Creatour but is the preserver and conserver of all Vers. 18. And hee is the head of the body the Church who is the beginning the first born from the dead that in all things hee might have the preheminence Artic. 7. Christ is the Head of the Church i. e. of his body from whence the vital spirits sense and spiritual motion floweth through all the members who both governeth and defendeth all of them The beginning Artic. 8. Christ is the beginning fountain and spring of the Church viz. that new Adam the root and principle of the regeneration of the Saints by whose virtue all Saints are begotten The first born Artic. 9. Christ is the first born from the dead and the first fruits of them that slept because hee alone hath risen by his own strength and is the cause of the resurrection of the dead to life everlasting That in Artic. 10. Hee hath the preheminence in all and ought to have amongst Angels and men amongst the living and dead And this is the end of the former degrees of the excellency of Christ. Vers. 19. For it pleased the Father that in him should all fulness dwell Artic. 11. Confirming the preheminence of Christ and the dignity of his preheminence because from the good Will of God not onely the fulness of the gifts of the Spirit dwell in the Man Christ but also the God-head it self most fully comprehending all fulness Vers. 20. And having made Peace through the blood of his cross by him to reconcile all things unto himself by him I say whether they bee things in Earth or things in Heaven Artic. 12. Christ by the good will and purpose of
enemies 7 Yee that were in times past numbered in the Catalogue of the damned and of those that perished companions with the spirits of the wicked who are now in prison are made by the Covenant of Grace through Christ the Brethren of those which now possess Heaven and have their spirits perfected in Heaven i. e. they being free from sin and misery are plenarily justified and sanctified in their spirits 8 Yee being delivered from the Covenant of works which admitted not a Mediatour and also from the yoak of Ceremonies have access to Jesus the Saviour who is the Mediatour and Surety of the New Covenant who hath undertaken that yee shall perform what the Covenant requires of you and doubtless hee will make it good 9 Yee that are without Righteousness and Holiness and polluted with all manner of sins now by virtue of the New Covenant yee are admitted to the sprinkling of the blood of Iesus Christ the immaculate Lamb by which yee are justified and sanctified and preserved from the destroying Angel whose blood although it was shed for us and our sins yet it doth not cry against us as the blood of Abel cryed against Cain the murderer but it intercedes for us with God that hee being merciful to us would grant us all things which were bought by the price of his blood Vers. 25. See that yee refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not wee escape if wee turn away from him that speaketh from Heaven The exhortatory Conclusion of the Argument follows That under colour of some excuse they refuse not to obey Christ speaking to them in the Gospel and inviting them to grace and holiness For if The Reason of the fourth Exhortation is this If the Israelites despisers of Moses speaking on earth have not escaped punishments much less shall yee escape punishments if yee shall despise Christ speaking from Heaven Therefore yee ought to beware lest yee fail of this Grace and lest yee abuse it even to prophaneness Vers. 26. Whose voice then shook the earth but now hee hath promised saying Yet once more I shake not the Earth onely but also Heaven Hee confirms this Reason from the power of Christ who in times past shook the earth or Mount Sinai with his voice and shall also shake in the day of judgement both Heaven and Earth as hee hath fore-told by the Prophet Haggai 2.6 which shall come to pass when the Heaven and the Earth shall be burnt with fire and whatsoever instability and corruptibility they have shall bee abolished that a new Heaven and a new Earth may succeed wherein may dwell Righteousness that is wherein the Saints being made immortal may perpetually abide Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of those things that are made that those things which cannot bee shaken may remain That wee may admit this sense Hee expounds the words of the Prophet which are so to be understood because hee that is said once to shake the Heaven and the Earth and not oftener is said in that to remove those things that are unstable and things that are made or created as to their mutable condition or mutable qualities that those things which cannot be shaken and are immutable may succeed such as all things will be in the glorious Kingdome of Christ. Vers. 28. Wherefore wee receiving a Kingdome which cannot bee moved let us have Grace whereby wee may serve God acceptably with reverence and godly fear Hee deduces from hence the fifth Reason of the Exhortation Wee have right to the glorious Kingdome which cannot be shaken and is already by Faith received by us Therefore the Doctrine of Grace and study of holiness is to be held fast or that which is the same let us have Grace whereby wee may serve God acceptably with reverence and godly fear Vers. 29. For our God is a consuming fire The sixth Reason of the Exhortation Against those which either do not hold fast the Grace of God or abuse it to prophaneness Our God is a consuming fire Therefore let us hold fast Grace with endeavours after holiness Who although hee profess himself the God of the faithful yet hee will not suffer them to go unpunished who counterfeit the Faith which they have not or they who with Esau abuse the Doctrine of Grace even to prophane licentiousness CHAP. XIII THere are two parts of the Chapter In the former part are contained seven Exhortations to vers 18. In the other is the conclusion of the Epistle Vers. 1. Let brotherly love continue The first Exhortation is to Constancy in Charity towards the Brethren wherein hee secretly commends them because they indeed hitherto had imbraced and succoured for Christs sake the faithful or brethren joyned together in Faith and sincere Religion and hee openly intreats them that they would go forward constantly and undefatigably in that same virtue Let saith hee brotherly love continue Vers. 2. Bee not forgetful to entertain strangers for thereby some have entertained Angels unawares Exhort 2. More specially That they practice hospitality and kindness towards strangers and foreigners who want succour and consolation Thereby The Argument to obedience of the Exhortation is onely one Because some using hospitality have entertained Angels when they thought they had received men as Abraham and Lot Gen. 18 19. The force of the Argument is Because more good is done in this kind than any one can easily imagine For the Lord himself entertaineth any thing that is done in his name to poor Beleevers Prophets or Disciples Vers. 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body Exhort 3. That they be moved in affection towards the Brethren who are in bonds especially for the sake of Religion and so succour them as if they themselves in like manner were bound and cast into the same prison and lay in the same bonds with them Not so onely but hee also exhorts them that as members of the same mystical body they would in some measure be so affected with the evil of the afflicted Brethren as they would have others affected towards them if they were in the same condition Because so long as they lived they bare about with them a mortal body obnoxious to the same evils For that which happens to one may happen to another and common infirmity ought to move compassion Vers. 4. Marriage is honourable in all and the bed undefiled but Whoremongers and Adulterers God will judge Exhort 4. For the maintaining of Chastity folded up in two Arguments confirming the Precept Argum. 1. To this sense If any one hath not the gift of continency God hath prepared a remedy and a safe refuge viz. wedlock and hath pronounced this condition of life honourable amongst all sorts of men and the conjugal bed used according to the
Yea now under the Gospel coming unto Christ we are in better case than they who lived before Christ because they were bound to all the Ceremonial and Typical Ordinances of the Law under the Old Covenant But we are exempted from that Old Covenant and are entred into the New which freeth us from that yoke which the Israelites could never bear 16. Without Christ we stand alone and none to plead for us before our Judge But when we come to Christ we finde him a Mediator both to deliver us from the Old Covenant and to take burthen for us for keeping of the New Covenant 17. Without Christ unrighteous and unholy When we come to Christ we come to be sprinkled with his blood for Justification and Sanctification also and for receiving of all other benefits bought by that blood He compareth this blood with Abels as speaking better things For albeit we by our sins have made our LORD to serve yea and to dye also ye doth his blood not speak against us as Abels did speak against Cain and the Earth for drawing down of a curse on both But speaketh to GOD still to pacifie his wrath and to pardon us and to our conscience to cleanse it and make it quiet within us From this comparison of men under the Law and under Grace we learn 1. That the impenitent and unrenewed man how secure soever he â—it yet he is in a fearful estate the wrath of the Judge from his Justice Seat being ready to break out upon him 2. That the wakened conscience lying in the sense of its own sins and fear of the offended Iudge is much to be pitied 3. That the holiest man on earth if GOD reveal unto him the terror of his Justice he will be shaken with fear 4. That the onely remedy against the challenge of the Conscience and fear of the Law and Wrath is to have recourse to JESUS CHRIST 5. That he who is fled as a true penitent to JESUS CHRIST for refuge to be saved and directed and ruled by him is a true Member of the true Catholick Church of the Elect whatsoever be mens estimation of him 6. That the more graciously we be dealt with under the Gospel the more must we beware of Fleshliness and Prophanity For to this end all his speech doth tend Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from Heaven From these considerations he chargeth them to beware leâ—t they make light account of Christs Doctrine The word importeth a shifting off Christ speaking by some excuse or pretence Then 1. The way to eschew Prophaness and Apostasie is to embrace and make much of Christs speaking unto us in his Word 2. Whatsoever pretences and excuses a man use to cloak his not-giving hearty obedience to the Doctrine of Christ it is but a refusing of him and a turning away from him make of it what he will 2. Hee urgeth this by threatning more certain and heavy judgements than upon the despisers of Moses who is said to speak on Earth because he was but the earthen vessell which carried Gods will to his people and by earthly Types and Figures made offer of Grace unto them But Christ as God by his own Authoritie casting Heaven open in the plainness and spirituality of the Doctrine is said to speak from Heaven Then As much as Christs person is more excellent than Moses and His Authority above his and the Heavenly clearness of Christs gracious Offer above his dark Types As much more heavy and certain Wrath shall overtake the despisers of his Doctrine than the despisers of Moses Law 3. Hee joyneth himself in the same danger with the people if He should turn away or refuse Then Preachers shall do well to lay the edge of their threatnings to their own hearts and to enroll themselves amongst the threatned That bitterness towards the people may be seen to be removed and their own sluggishness may be roused up seeing they have none to preaâ—h unto them but themselves Vers. 26. Whose voyce then shook the Earth But now Hee hath promised saying Yet once more I shake not the Earth onely but also Heaven To put an edge upon the Threatning he sheweth how terrible Christ is in shaking of the Earth by His Voice at Mount Sinai and by the shaking of Heaven and Earth at the Day of Iudgement Then 1. The terrible quaking of the Earth and burning of the Mount Sinai was pronounced by the Voice of Christ who therefore is declared to be the Lord God for so Exod. 19. is he called 2. His Terrour at the Day of Judgement may be seen in that little resemblance of Mount Sinai 3. The Terribleness of Christ should make us stand in awe of His Word Vers. 27. And this Word Yet once more doth signifie the removing of those things which are shaken as of things which are made that those things which cannot be shaken may remain Hee commenteth upon the testimony of Haggai Chap. 1. 6. and from this word Once concludeth that Heaven and Earth shall passe away and be changed at the power of Christs uttering of his voyce That these changeable Heavens and Earth being removed he may make a new Heaven and a new Earth wherein his Subjects and his Kingdome over them may remain for ever setled Then 1. It is a good mean to get the understanding of Gods mind in the Scripture to consider and weigh the force of the words thereof and what they do import by due consequence 2. No more change shall be of any thing after the day of Judgement because Once more and no oftener is Christ to shake the same 3. It is for the standing of Christs Kingdome that the creature is moved shaken and chanâ—ed yâ—ed All things made shall be shaken But Christs Kingdome and the salvation of his subjects shall never be shaken Vers. 28. Wherefore wee receiving a Kingdome which cannot bee moved let us have grace whereby wee may serve God acceptably with reverence and godly fear From the nature of this Kingdome granted unto us in Christ and from his terribleness he exhorteth us to stedfastness of Faith and humble obedience Hee saith Wee have received it because wee have received the Right and Title by the Gospel and some beginning of it Then As we receive Christ in the Gospel wee receive the Kingdome of Heaven with him in Right and Title yea in begun possession which groweth by degrees 2. Hee requireth of a receiver of this Kingdome a reverent serving of God Then right is given to this Kingdome before our service be done Not because we have seâ—ved heretofore but to oblige us to serve God hereafter 3. Hee will have us to serve God acceptably that is pleasantly and chearfully Next with reverence or shamefastness and godly fear Then 1. It is not enough that wee do
For the earth is the Lords and the fulness thereof The reason is Because in that common condition they are the creatures of God sanctified to the use of the faithful and they were allowed a free use of them by the Lord of Heaven and Earth c. Vers. 27. If any of them that believe not bid you to a Feast and yee bee disposed to go whatsoever is set before you eat asking no question for conscience sake In like manner if any Believer bee invited to a Feast in the private house of an Unbeliever hee saith the Christian may eat without scruple of any meat that is set before him Vers. 28. But if any man say unto you This is offered in Sacrifice unto Idols eat not for his sake that shewed it and for conscience sake The earth is the Lords and the fulness thereof Hee excepts in case of scandal when either an Unbeliever or a weak Brother shall intimate that that meaâ— was sacrificed to Idols in which case hee wills them to forbear and sub-joyns seven Reasons Reason 1. Lest if thou eat after warning given thy weak brother who warned thee bee offended or lest the unbeliever bee hardened in his Idolatry if happily hee gave thee warning Is the Lords Reason 2. Other meats besides that wherein there is danger of offence God hath sanctified and because the Lord of the earth hath not granted power of using his creatures indifferently with the offence of any one Therefore in this case wee must not eat Vers. 29. Conscience I say not thine own but of the others for why is my liberty judged of another mans conscience Reason 3. If any one eats with offence Christian Liberty in eating will bee condemned of another mans conscience as prophane licentiousness Therefore in this case wee may not eat Vers. 30. For if I by grace bee a partaker why am I evil spoken of for that for which I give thanks Reason 4. Hee should sin against the Grace of God if hee should abuse the gift of God for every kind of meat is the gift of God as in the giving of Thanks before or after meat wee acknowledge so as to give occasion of speaking evil of him as if hee had no regard of another mans Soul Therefore wee must not eat in this case Vers. 31. Whether therefore yee eat or drink or whatsoever yee do do all for the glory of God Reason 5. Propounded by way of Precept In all our actions and therefore in eating and drinking wee must endeavour that God may bee glorified which is not done when wee eat with offence Therefore c. Vers. 32. Give none offence neither to the Jews nor to the Gentiles nor to the Church of God Reason 6. Wee must give offence to none whether they profess the true Religion or not Therefore in case of scandal wee ought not to eat Vers. 33. Even as I please all men in all things not seeking mine own profit but the profit of many that they may bee saved Reason 7. All are bound to imitate the Apostles example in all indifferent things who served not his own temporal profit but the Eternal Salvation of others Therefore as hee in such a case would not eat so are all bound not to eat this or that meat in case of scandal CHAP. XI THE SEVENTH ARTICLE CONCERNING ORDER AND DECENCY THe seventh Article of the Epistle concerning the observation of Order and Decency in the publike meetings of the Church There are two parts of the Chapter 1. About the comely habit of men and women in religious performances to vers 17. The other part concerning the right Administration of the Sacrament to the end Vers. 21. Bee yee followers of mee even as I also am of Christ. 2. Now I praise you Brethren that you remember mee in all things and keep the Ordinances as I delivered them unto you As concerning the first part hee premises a command to imitate him so far as hee followed Christ Hee also commends the Corinthians that for some time they observed the Doctrine and Precepts delivered to them partly by letter partly by his lively voiceâ— concerning Religion and things which appertain thereunto so far at least that they deserved some commendation Vers. 3. But I would have you know That the head of every man is Christ and the head of the woman is the man and the Head of Christ is God Furthermore hee sub-joyns to the following admonition a maxim concerning order divinely stablished in the mystical body of the Church viz. that Christ is nearest subordinate to God as hee is God-man the Mediator and the Head of the Church and that the man next succeeds in dignity unto Christ and the woman to the man which so far as it appertains to the honour of the sex shee is made subordinate to the man as Head whereupon they may understand that order in Church-Assemblies is to bee observed Vers. 4. Every man praying or prophecying having his head covered dishonoureth his head It is apparent that the Corinthians did not sufficiently observe this order because their women in the publike Assemblies after the manner of Heathens laid aside their veils and the men covered their heads and faces they are said to pray and Prophesie who met publikely and consented to promote this publike Worship of God This uncomeliness hee reproves both in the men and women by nine Arguments Dishonours Argum. 1. The covering of the man is not agreeable to the dignity of his sex and against the honour of Christ whom hee ought to represent Therefore it is uncomely Vers. 5. But every woman that prayeth or Prophesieth with her head uncovered dishonoureth her head for that is even all one as if shee was shaven 6. For if the woman bee not covered let her also bee shorn but if it bee a shame for a woman to bee shorn or shaven let her bee covered Argum. 2. It is dishonourable to the Female Sex to lay aside her veil and against the dignity as well of her natural head as of her metaphorical head to wit the man to whom shee ows subjection for the honour of the Masculine Sex the reason whereof hee gives because it was not less unseemly for the woman to bee without her veil than to bee shorn Here therefore the woman is reproved for undecency which shee ought to amend Vers. 7. For a man indeed ought not to cover his head forasmuch as hee is the Image and Glory of God but the woman is the glory of man Argum. 3. The man seeing hee is the Glory of God and the representation of his glorious Excellency in respect of the woman over whom hee is appointed head ought to shew forth the Glory of God in his manly deportment Therefore hee must beware of this unseemliness in the use of a veil The woman Argum. 4. The woman is the glory of the man or the image of his dignity in whom as in a Glass the excellency of the man for whose
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
earth The Writer is Paul the Apostle who according to the Will of God by Christ speaking from heaven was sent as an extraordinary Embassador to the Church which should afterwards bee gathered to Christ here is authority enough Those to whom hee writes are the Saints and Faithful in Christ at Ephesus who being planted into Christ by Faith were consecrated to the service of God here 's praise enough Vers. 2. Grace bee to you and Peace from God our Father and from the Lord Iesus Christ. In the Salutation is contained an Apostolical Benediction in which 1 Hee wisheth the Ephesians Grace that is all heavenly good things which are necessary to Sanctification and Salvation 2 Hee wishes them the special fruit of this Grace to wit Peace or all things which might conduce to their happiness but especially quietness of mind arising from the redemption of Christ which Redemption applied to them by the Word and the Spirit of God would assure them of reconciliation with God and assure them of freedome from evil 3 Hee opens to them the fountain and chanel of this Grace and Peace wished to them viz. God from whom and Christ the Mediatour by whom and for whose sake this Grace and Peace is conferred upon us Here 's good will enough towards the Ephesians And Arguments also sufficient to prepare their minds to receive the following Doctrine with that submission and willingness of mind which became them Vers. 3. Blessed bee the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. After the Preface follows the Thanksgiving containing a Proposition to bee proved in the first part of this Chapter which is this That the Grace of God in Christ ought to bee celebrated with an acknowledgement of Gods blessing towards us in the whole business of the Salvation of Beleevers For our blessing as it hath relation to God is nothing else but an acknowledgement that God is every way the Author of all blessing or Grace towards us In this Proposition hee puts a difference between God the Father and Jesus Christ the Mediator God-man that the person and office of the Mediatour might more manifestly appear And hee calls God the Father the God of Christ 1 Because of that Grace whereby the humane nature of Christ was predestinated to the personal union with the Word his Son 2 Because of the Covenant of Redemption made between God and Christ the Mediatour And then hee calls him the Father of Jesus Christ 1 Because of the eternal Generation of the Son by which the Father hath from all eternity communicated to him his whole infinite essence 2 Because of the personal union of the assumed humane Nature by which the Son of man is made the Son of God The chief Arguments to prove the aforesaid Proposition are Thirteen Hath blessed Arg. 1. The God and Father of Christ hath blessed us beleevers or hath graciously heaâ—t upon us all spiritual and heavenly blessings in Christ. Therefore he is to be blessed or his grace is to bee celebrated by us To this purpose that the grace of God might appear and bee celebrated all the words of this Argument tend every one whereof breathes ouâ— grace For 1. The giver of these benefits is called God and the Father of Jesus Christ and by consequence the God and Father of all us which are in Christ and that from the Covenant made between the Father and Christ concerning us and consequently our Father who with a fatherly affection gives us all things Hath blessed 2. The giving of these benefits is actively called the blessing of God that is the actual or effectual demonstration of Gods grace according to his word in deed towards us Hath blessed us 3. And here is grace For we whom God blesseth are by nature the sons of wrath and liable to the curse of God in whom there is nothing nor can be any thing which can deserve any good With all blessing 4. The nature and matter of the benefits themselves includes grace for a blessing taken passively is nothing else but a benefit taking its rise from meer grace Spiritual blessings 5 Here is grace also For the benefits which are bestowed on us before others are spiritual such as have reference to the eternal salvation of the spirit or soul which do far exceed all measure of proportion to any earthly and temporal works which wee can perform in this body and therefore they are of grace All blessing 6. This tends to grace too Because every spiritual gift which pertains to the salvation of souls is bestowed upon us of which gifts there is none which flows not from the fountain of grace and blessing and is freely given to us without any merit of ours or respect to our works whether they bee knowledge of God or acknowledgement of our sin or repentance or faith or any effect of faith or any good work or intention of a good work all this is freely given by him who blesseth us with all spiritual blessing Therefore they are of grace In heaven Hear is a beam of grace too because these benefits with which wee above others are blessed are heavenly that is they are such as take their original from heaven are conversant in heaven and shall bee compleated in heaven nor do they any wayes savour any thing of our flesh but yet do season to us our condition on earth In Christ Here the whole ocean of grace is opened for all these benefits are ours in Christ who himself is ours and all these are made ours in him as in the root and fountain as in our head and common parent before they come to us that so they may bee derived on us by him in whom as wee are united together wee possess those things wee have and in whom wee have right to those things which as yet wee have not and by whom wee shall hereafter receive those things which remain and as hee hath obtained all things for us so hee keeps both them in himself for our use and us that wee may use and enjoy them From all and every one of which it follows that all our spiritual benefits are free and gracious or effects of meer grace and therefore wee ought to celebrate the grace of God as the fountain and cause of them Vers. 4. According as hee hath chosen us in him before the foundation of the world that wee should bee holy and without blame before him in love Argum. 1. Confirming the former God actually in time freely bestows all these spiritual blessings upon us in Christ even as before time hee of his grace chose us in him that at length wee might obain these benefits Therefore wee ought to blesâ— him All the woâ—ds of this Argument also are proofs of his free and gracious election For 1. Our election was of God unto life before others our companions who were in the same condition whom God leaving and
may bee illuminated to see and understand things revealed 3. That all men may know they are to be made partakers of salvation onely by the faith of Jesus Christ without Circumcision and the works of the Law 4. That all men may evidently see the excellency of Christ not only as Redeemer but also as the Creator by whom as the Church is redeemed so the world and all things therein are created Therefore c. Vers. 10. To the intent that now unto the Principalities and Powers in heavenly places might bee known by the Church the manifold wisdome of God Argum. 10. The use of my Ministry is glorious because by it the manifold wisdome of God in declaring his counsel touching the gathering of a Church out of the circumcised and uncrcumcised is more clearly laid open then ever before even to the holy Angels in heaven much more to men on earth Therefore c. For the Angels know nothing of the mystery of mans salvation but by the revelation of it to the Church Vers. 11. According to the eternal purpose which hee purposed in Christ Iesus our Lord Argum. 11. And all this is not come to pass by chance but according to the eternal purpose of God which as at first hee determined and established in Christ so at length hee hath compleated and perfected it in him Therefore c. Vers. 12. In whom wee have boldness and access with confidence by the faith of him Argum. 12. The fruit of this Ministry is glorious because by the preaching of the Gospel to Jews and Gentiles beleeving on Christ there is equally afforded liberty in Christ of going to God in confidence and of freely pleading with him for all our necessities as with a most loving Father Therefore my Ministry ought to bee accepted with you Vers. 13. Wherefore I desire that you faint not at my tribulations for you which is your glory From all these fore-going things as from one antecedent the Apostle infers this consequent conclusion That they should not bee offended in his bonds or captivity that is they should not faint nor become weary or slothfull in the cause of faith for his afflictions but rather constantly persevere and make proficiency therein To which Exhortation hee adjoyns two Reasons 1. Because hee suffered these afflictions for them that is for vouching their priviledges in Christ and for the confirmation of their faith 2. Because his afflictions were a glory to the Ephesians for from hence 〈◊〉 did appear how much God esteemed them in that hee had sent Apostles to them who should not onely teach them the way of salvation but also undergo afflictions for to witness the truth they preached and for the confirmation of their faith The Second Part. Vers. 14. For this cause I bow my knees unto the Father of our Lord Iesus Christ. The second part of this Chapter contains the Apostles prayer for the Ephesians perseâ—â—rance and progress in the faith of the Gospel Which prayer doth and that not obscurely include an exhortation to perseverance and constancy in faith there being twelve Arguments couched in it tending to that purpose every one whereof proving that they ought stedfastly to continue in the faith For this cause Argum. 1. To this end I pray every day upon my bended knees that yee may continue in the faith without offence Therefore you should cheerfully proceed therein Unto the Father Argum. 2. The God which gives us this grace is propitious and easie to bee intreated hee is the Father of our Lord and the Father of all us that are the servants of Jesus Christ and hee will not refuse to bestow perseverance on us if we pray for it Therefore you should proceed upon the account of this hope Vers. 15. Of whom the whole family in heaven and earth is named Argum. 3. Our God the giver of perseverance is the Master of the houshold of the Catholick Church adopted in Christ who equally favours beleeving Gentiles and Jews and imbraces you his houshold servants who are militant in earth with the same Fatherly affection as hee doth the triumphant in heaven and will have you as well as they named his Sons not being ashamed to receive your weakness and unworthiness into his imbraces Therefore you should couragiously proceed in the faith Vers. 16. That hee would grant you according to the riches of his glory to bee strengthned with might by his Spirit in the inner man According to the riches Argum. 4. The mercy of God is rich and glorious and rejoyceth to advance its glorious greatness in plentifully bestowing the grace of continuance in faith to those that ask it Therefore you should boldly seek grace and hold on in faith Strengthened Argum. 5. Though you are weak and unable to resist the difficulties in the way yet there is sufficient strength to bee communicated to you from your Father who is most willing of and inclinable to your confirmation wee do not then in vain pray to God for this grace Therefore c. In the inner The Apostle intimates by the wayâ— that there is not so much as in the inner man and inmost faculties of the new-begotten soul any strength of free-will any merit of good work or any efficacy and power which will bee sufficient for our perseverance but that they have need of the Holy Ghost who must give them both to will and to do who must furnish them with strength and power to persevere and of his rich grace passing by their sins must constantly maintain and put forward his own work in them Vers. 17. That Christ may dwell in your hearts by faith that yee being rooted and grounded in love Argum. 6. Though you are weak and the Devil who fights against you bee powerful yet Christ is more powerful dwelling in you by faith fashioning you to his own Image confirming you and ruling you to the obedience of his own will and our desires and prayers to God shall not bee wanting that hee may constantly and more fully dwell in you Therefore Vers. 18. May bee able to comprehend with all Saints what is the breadth and length and depth and height Argum. 7. The love of God towards you is immutable being firmly laid as a living root and sure foundation of the perfecting of your faith whence therefore you may derive both stability to increase being perswaded of this love yee may bee able to persevere most stedfastly in the faith and I will pray that this perswasion may bee given you Therefore press forward The breadth Argum. 8. The grace of God offered in the Gospel to bee comprehended by you in its immense length reaches from eternity to eternity in its breadth it extends it self to all ages and orders of men in its depth it descends to the abyss of sin and misery that it may hale men out And lastly in its height it rayseth it self to the highest happiness in heaven yea this offered grace doth already comprehend you whereof I wish
God is a Mediatour by whom God would have expiation for sin made his life being laid down upon the Cross and expiation being made by his death hee would that reconciliation and a renewing of friendship betwixt God and them should bee made that are the members of the Church no less betwixt God and those members which are in the Earth than betwixt God and those that are in Heaven yea hee would have reconciliation made in himself or by the intuition of his glory amongst the heavenly Angels and earthly men amongst whom by reason of sin there is a natural disagreeing Lastly Hee would have the Elect Angels to bee confirmed whose various and changeable nature is already demonstrated by the fall of wicked Angels and that by a gathering of them together to himself For the Angels are added to Christ as a surplusage in the Covenant of Redemption for the use of his body that is the Church that they might bee ministring spirits for the use of the redeemed ones All which as they did confirm the solidity and certainty of Redemption so the Faith of the Colossians very much in Christ and ought also to confirm ours Vers. 21. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath hee reconciled 22. In the body of his flesh through death to present you holy and unblameable and unreprovable in his sight The 5. Reason of his thanksgiving is the grace of reconciliation made with the Colossians by name Hee amplifies this benefit by nine Arguments 1 Hee saith that you were sometimes alienated from God strangers from the Common-wealth of Israel and the life of God 2 Yee were not onely born strangers but were made more and more strangers by the custome of sinning 3 Neither this onely but yee were enemies and with an hostile mind did both disdain and speak against God 4 That you were enemies not only in your sensitive appetite and your affections but also in your mind which should bee the most excellentest faculty the Mistress and Captain of all the rest 5 That yee have expressed the enmities conceived in your mind by wicked works 6 That nevertheless Christ now hath reconciled you 7 That hee hath obtained reconciliation in taking upon him in the body of his flesh the humane nature like to us in all things sin onely excepted 8 That by his death hee hath paid the price of your Redemption and Reconciliation 9 That Christ hath determined with himself that at length you should remain holy in his sight and the sight of God without any spot of sin and misery viz. to the day of his comming all which did chiefly make for the upholding of their Faith Vers. 23. If yee continue in the faith grounded and settled and bee not moved away from the hope of the Gospel which yee have heard and which was preached to every creature which is under heaven whereof I Paul am made a Minister The fourth manner of confirming the Colossians faith follows by an exhortation to perseverance in the faith of the Gospel to which hee passeth giving a caution for this end that hee might suspend the benefit commonly applied to them given as it were the Characteristical note of them to whom the benefit of reconciliation belongs viz. That they who have right to these benefits may remain in the faith of Christ upon which the other degrees of perseverance depend The Arguments of the Exhortation are chiefly three If Argum. 1. It is contained in the condition of perseverance Your constancy in the faith of Christ and hope of the Gospel is a sign not onely of your reconciliation made through Christ but also of your holiness and salvation to bee perfected by him Therefore persevere yee In the mean while three things are required to their perseverance 1 That they bee grounded in the faith that is that they lay hold upon the foundations of faith solidly laid in the truth goodness and power of God 2 That they bee settled i. e. Now they are grounded in Christ they may fixedly abide may adhere to Christ and bee joyned to this truth 3 That they resist all temptations with which they may by any manner bee moved from the hope of eternal life or the good things promised in the Gospel The force of this Argument is you shall not possess the good things fore-spoken of except you have persevered in the faith Therefore persevere yee Preached Argum. 2. Of his exhortation to perseverance The Gospel which you have heard from Epaphras your Pastor is the same with the Gospel preached by the other servants of God to every creature through the whole world or all kindes of men Jews and Gentiles without difference Therefore abide you founded and settled in the same faith Whereof Argum. 3. I Paul my self am made a Minister to preach this Gospel to the Gentiles with great approbation from God and his blessing poured upon all that are faithful amongst the Gentiles Therefore persevere yee in that faith Vers. 24. Who now rejoyce in my sufferings for you and fill up that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church Hee insists in this Argument and commendeth his Ministry to them by fourteen Arguments all which confirm his glorious Ministry Argum. 1. I Paul in the administration of this Gospel do bear afflictions with joy Therefore my Ministry is glorious Argum. 2. I bare those afflictions for the sake of you Colossians or for your confirmation in the faith Therefore my Ministry is glorious amongst you Argum. 3. Seeing that after the personal sufferings of Christ for our redemption the suffering of the Martyrs remain for a testimony of the truth of Christs doctrine I Paul in some part do so fill up the appointed measure of those afflictions that I am prepared to seal this my Ministry even with my death Therefore this my Ministry is glorious Argum. 4. I suffer these afflictions for Christs honour and his whole Churches edification viz. That his mystical body may bee knit together in faith Therefore my Ministry is glorious All these make to the taking away the offence of the Cross incumbent upon the Apostle Vers. 25. Wherefore I am made a Minister according to the dispensation of God which is given to mee for you to fulfil the word of God Argum. 5. I am appointed a Minister of the Catholick Church and am made an Apostle of the Gentiles both by special authority and divine dispensation Therefore is my Ministry glorious To fulfil Arg. 6. I am constituted an Apostle especially for this end that fully manifesting the Gospel amongst the Gentiles I might fulfil by my Ministry not onely my Office but also the Decree of God and the Prophecies concerning the calling of the Gentiles and the grace of Christ which was to come unto them Therefore this my Ministry is glorious Vers. 26. Even the Mystery that hath been bid from ages and from
communicated to you and wee shall bee gloriously brought forth in the sight of Angels and men when Christ shall bee manifested in his second comming The reason whereof is given because Christ is our life so called 1 Because hee hath procured life eternal for us 2 Because hee hath in himself that life to communicate 3 Because hee hath actually begun to communicate that life by his Spirit to us which at length hee will fully perfect 4 Because hee is the object of this our life For our felicity consists in communion with him to know him to bee and converse with him and at length fully to enjoy him Therefore seek yee things above under the hope of life that is to bee revealed to us Vers. 5. Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affections evil concupiscence and covetousness which is Idolatry Exhortation the second as a corrolarie inferred from the fomer by which hee commands to mortifie the vitious motions and affections of corrupt nature through which the deformed body of sin dwelling in us as members works all actual sins and doth so put forth it self in the members of the body that it makes them as it were members of it self and the instruments of vices This mortification is done not onely by not committing the external acts of sin but also by killing in the very beginning those wicked internal motions exciting to those sins Fornication Hee reckons up five vices whereunto the Gentiles chiefly were addicted the last of which viz. Covetousness hee calls by the name of Idolatry that hee might stir them up to the hatred of Covetousness Because almost all accounted it frugality and very many trust in riches Which are upon the earth The Arguments of the Exhortation are three Argum. 1. Because these vices are earthly members or vicious parts of that nature which onely savours of earth and doth altogether alienate men from Heaven Vers. 6. For which things sake the wrath of God commeth on the children of disobedience Argum. 2. Because although these sins may seem light yet they bring the anger of God upon those who are disobedient and do not repent Vers. 7. In the which yee also walked sometime when yee lived in them Yee walk Argum. 3. Because in times past yee have served too much these vices walking and living in them no less than they who still are defiled in this mire Vers. 8. But now you also put off all these anger wrath malice blasphemy filthy communication out of your mouth 9. Lye not one to another seeing that yee have put off the old man with his deeds Exhortation 3. Drawn from the next Argument in which hee commands them to put off lay aside and cast away six vices not to bee resumed again which are 1 Unjust anger 2 Indignation or wrath which is an higher degree of anger 3 Malice or malicious envy and hatred which becomes permanent or lodging anger 4 Reproach or blasphemy against any ones fame 5 Filthy speaking or scurrility and 6 and lastly Lying Put off The Reasons of the Exhortation are two 1 Because in Baptism the Sacramental Vow and Obligation and in the beginning yee have put off the old man with all his actions i. e. yee have renounced your old corrupt nature and its bondage Therefore yee must renounce these vices Vers. 10. And have put on the new man which is renewed in knowledge after the Image of him that created him Reas. 2. Because by the Gift of God Faith Vow and Newness of Life begun in Regeneration yee have put on the New Man i. e. new spiritual qualities as it were a new Nature Therefore yee must renounce these vices But hee describes the New Man in four things 1 That there is a renovation in Christ of the Holiness of our Nature lost in Adam 2 That it consists in the acknowledgement of the Mystery of the Gospel i. e. in the same illumination which so changes the heart and also the outward conversation that the Grace of God in Christ is really acknowledged by us in mind affection and deed 3 That the Archetype or exemplar according to which this New Man is created and renewed is the Image of God the Creator who alone made man that hee might have a being and hee alone hath also created man again that hee might bee new Vers. 11. Where there is neither Greek nor Iew Circumcision nor Uncircumcision Barbarian Scythian bond nor free but Christ is all in all 4 That it is enough to the New Man to have Christ which one thing sufficeth for all things requisite to salvation or that in this business of renovation by Christ our external condition neither hindereth nor promoteth nor in this work is any respect had to an external condition with God bee there any of the Gentiles or Jews circumcised or uncircumcised born in this or that Nation learned or unlearned bond or free which is fitly spoken by reason of the false Apostles who did urge Legal Ceremonies and the traditions of men as if all other things had been nothing except they would Judaize Vers. 12. Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering Exhortation 4. To five Virtues viz. 1 To a tender pitty towards the afflicted 2 Towards the poor 3 To humility and modesty in all things 4 To meekness gentleness in conversation with others 5 To long-suffering where injuries fall out Elect There are three Arguments of the Exhortation 1 Because yee are the Elect of God not onely separated by special vocation from the world but also by eternal decree from Reprobates Holy Argum. 2. Because yee are holy and consecrated unto God Beloved Argum. 3. Because yee are beloved of God Therefore adorn your selves with these virtues that yee may yeeld your selves worthy of so great commendations Vers. 13. Forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also do yee Exhortation 5. That not onely in long-suffering they mutually bear one anothers infirmities and harsh behaviours but also that they mutually forgive injuries one to another As Christ The Reason of the Exhortation is because Christ hath forgiven you your more grievous offences Therefore do yee forgive injuries one to another Vers. 14. And above all these things put on Charity which is the bond of perfectness Exhortation 6. That in the first place they put on Charity and that before all other virtues Because it springs from the root of Faith as the trunck of a tree and sends forth all other virtues as branches and both cherisheth and nourisheth them Which is The Reason of the Exhortation is Because Charity is the mutual bond of perfect binding together whereby all the faithful are joyned into one body and whereby all are perfected i. e. made partakers of all gifts growing in the Church so that whatsoever either the priviledges of
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
qualities of his person and a more excellent condition than any of the Levitical Priests Therefore his Priesthood is more excellent than theirs As for the qualities of his person 1 Hee is holy both in his nature and in his desire wholly devoted to the glory of God the Father 2 Hee is harmless who doth injury to no man nor creature 3 Hee is undefiled first hee is free from the pollution or blot of all sin both of his own and others 4 Hee is separated from sinners i. e. No waies obnoxious to sin or so far from sin that hee cannot bee a sinner As to the state or condition of his person his is higher than the Heavens and all creatures therein for hee is raised above the Visible Heavens in his body exalted to a fellowship with the Father in his Throne Vers. 27. Who needeth not daily as those high Priests to offer up sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself Argum. 15. Following upon the former Christ is not necessitated to offer Sacrifice for his own sins who had none or to offer Sacrifice often for the sins of the people it was sufficient to offer himself once But it was necessary for the Levitical Priests daily to offer both for their own and the peoples sins Therefore his priesthood is more excellent than the Levitical Offered up himself Argum. 16. The Sacrifice of Christ was not of any cattel or brute beasts but hee offered up himself and to the offering of this Sacrifice there could not bee any fitting and worthy Priest besides himself hee alone offered up himself but the Levitical Priests offered cartel which men could perform Therefore Christs Priesthood is more excellent than the Levitical Vers. 28. For the Law maketh men High-Priests which have infirmity but the word of the oath which was since the Law maketh the Son who is consecrated for evermore Argum. 16. Is taken from a six-fold difference betwixâ— the Levitical or Legal Priesthood and the Evangelical Priesthood of Christ. 1 The constitution of the Levitical Priesthood proceeds from the Law which may bee changed but the constitution of the Evangelical Priesthood or of Christ flows from the word of the Oath which cannot bee changed because the Oath of God is unchangeable 2 The Levitical Law admitteth many to the Priesthood the Gospel only one that is Christ. 3 The Law admitteth one man to succeed another the Gospel admitteth one only without a Successor viz. Christ the Son of God 4 The Levitical Law admits men to bee Priests that labour with infirmities i. e. obnoxious to sin who cannot make their Sacrifice effectual to appease God or the blessing which they pronounce they cannot really confer upon those whom they bless but the Evangelical Word hath ordained Christ the Omnipotent Son of God who is able in all things to make his Priesthood effectual 5 The Law appoints temporary Priests who are consecrated only for the short time of their life but the Gospel hath the only Son who is consecrated for ever 6 The Levitical Law went before nor was the Law Gods ultimate determination touching Priests but the Gospel or the word of the Oath succeeded after the Law as Gods ultimate determination Therefore the Priesthood of Christ is more excellent than the Levitical All tends to this that the believing Hebrews seeing the weakness and abolition of the Levitical Priesthood and the excellency of Christs might renounce their Legal Rites and more firmly cleave unto Christ. CHAP. VIII HEE prosecutes the same Argument There are two parts of the Chapter In the first he proves the excellency of Christs Priesthood above the Levitical in four Arguments to vers 7. In the second hee proves the New Covenant to excel the Old Concerning the whole Chapter he prefaceth that in it is contained the summe of the whole comparison betwixt the Priesthood of Christ and the Levitical Vers. 1. Now of the things which wee have spoken this is the summe wee have such an High-priest who is set on the right hand of the Throne of the Majesty in the heavens Arg. 1. Christ our High-priest is such and of so great dignity that hee sits King at the right hand of the Throne of the Majesty of God the Father in the heavens equal to the Father in power and glory Hee leaves us the other part of the Comparison as sufficiently clear concerning the Levitical Priest that hee is not such an one Therefore the Priest-hood of Christ is more excellent than the Levitical Vers. 2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man Arg. 2. Christ is the Minister of that Sanctuary in the heavens where hee sits King in his Throne and all holy things which appertain to the worship of God and the salvation of man not faintly but effectually acting the part of a Priest in Heaven although hee is a Royal Priest as to the dignity of his Person and the manner of his Administration yet as a Minister as pertaining to his Mediatory Office Such are not the Levitical Priests on earth but onely Ministers Therefore the Priest-hood of Christ is more excellent than the Levitical Of the true Tabernacle Arg. 3. Christ is in heaven the Minister of that true Tabernacle which the Lord hath pitched and not man viz. of his body which Christ himself compared to a Tabernacle and is figured by the typical Tabernacle which true Tabernacle of his body the Holy Ghost miraculously formed and prepared for him in the womb of the Virgin And Christ now ministring in Heaven represents that body to the Father and his Humanity wherein hee suffered and offers to him continually interceding for us in the same body But the Levitical Priests are onely Ministers of the typical Tabernacle which man hath built Therefore c. Vers. 3. For every High-priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer Hee proves that Christ doth constantly offer up the true Tabernacle of his body to God the Father by three Reasons Reas. 1. Because seeing that every Priest is ordained to offer up gifts and sacrifices it is necessary that Christ have somewhat to offer But besides his intercession and the presenting of his sacrificed body to the Father Christ hath nothing in Heaven which may reconcile God Therefore the true Tabernacle of his body is that onely which Christ offers to God in the Celestial Sanctuary Vers. 4. For if hee were on earth hee should not bee a Priest seeing that there are Priests that offer gifts according to the Law Reas. 2. Because if hee was on earth hee could not bee a Priest by the Law to offer to wit those things which the Law prescribes to the Priests viz. Gifts and typical Sacrifices Therefore that true Tabernacle of his body onely remains which Christ offers in his heavenly Sanctuary Vers. 5.
Who serve unto the example and shadow of heavenly things as Moses was admonished of God when hee was about to make the Tabernacle For see saith hee that thou make all things according to the pattern shewed to thee in the Mount Reas. 3. Confirming the former because Priests according to the Law serve on earth onely unto the example and shadow of heavenly things for their Ministry was bound to the Tabernacle or the Temple of Ierusalem and is imployed in the administration of figures and typical Ceremonies as it appears by the Levitical Law Therefore Christ seeing hee cannot offer up any typical Sacrifices by the Law and if hee was upon earth neither could hee bee a Priest by the Law and seeing now hee is in heaven and therein exercises his Priest-hood it is necessary that hee administer about those heavenly things figured by those Legal shadows to wit the body and substance of all Ceremonies which hee also doth representing constantly the true Tabernacle of his body unto God and dispensing unto us spiritual benefits procured for us by the offering of his body The testimony proving the former is Exod. 25.40 from whence under the name of a Tabernacle God will not onely have the Tabernacle but all things appertaining to the Levitical Priest-hood to bee representations of heavenly things viz. Of Christs Priest-hood and his benefits Vers. 6. But now hath hee obtained a more excellent Ministry by how much also hee is the Mediator of a better Covenant which was established upon better promises Arg. 4. To prove the excellency of Christs Priest-hood above the Levitical from the excellency of the New Covenant above the Old Because Christ hath obtained so much the more excellent Ministry above the Levitical by how much the Covenant whereof Christ is Mediator is more excellent and established upon better promises than the Covenant was under the Levitical Priest-hood For the Covenant under the Levitical Priesthood as to its external form was a Covenant of Works established upon Conditional promises of external things but the Covenant under Christs Priest-hood is the Covenant of Grace freely promising Christ with all his benefits to Believers or the parties in Covenant And it is the Office of the Priest to intercede betwixt God and men and to confirm the Covenants between them by the offering of Sacrifice as also to endeavour that men may enjoy the Divine Promises Wherefore how much better the Covenants have been by so much the Priest-hood it self is to be esteemed more excellent and worthy The Second Part. Vers. 7. For if that First Covenant had been faultless then should no place have been sought for the Second The second part of the Chapter follows wherein hee confirms this Argument in the parts of it First hee proves that the New Covenant of the Gospel is more excellent than the old legal Covenant which is abolished by six Reasons For if Reas. 1. Grounded upon the Proposition connexed The former Covenant under the Levitical Priest-hood was imperfect wherein something was wanting and something might bee taxed not indeed in respect to it self but in respect to its efficacy and virtue and that not from any fault in the Covenant but because of the weakness of those that were under that Covenant Therefore the former Covenant was less excellent than this that is New Then should no place Reas. 2. Confirming the former Because the former Covenant was to bee done away and the New brought into its place which had not been had it not been imperfect Therefore that former is more imperfect and this New one more excellent Vers. 8. For finding fault with them hee saith Behold the daies come saith the Lord when I will make a new Covenant with the house of Israel and the house of Judah Reas. 3. Confirming the former Reasons Because the former Covenant by reason of the weakness of the parties in Covenant to perform the Law which was the condition of the Covenant could not make the Covenanters faultless or free them from the accusation of God but a better Covenant and more efficacious was found out by God for Justification Sanctification and Salvation Therefore the former Covenant is less excellent than the New one Vers. 9. Not according to the Covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. Reas. 4. Because the New Covenant bears no similitude with that Covenant which God made with the people in Mount Sinai when hee brought them out of Egypt whereof Ier. 31.31 For that though it wanted not some obscurity in its signification of Grace which was to bee obtained in Christ represented by the Sacrifices yet it had the external form of a Legal Covenant and an express condition of full Obedience to bee performed to all Gods commandements as appears by the form of it Exodus Chap. 19. and 20. Ier. 17.23 31 32 c. But the New Covenant as will by and by appear is free from the condition of works both in respect to him that is to enter into covenant as also in respect to him who made the covenant Because they Reas. 5. The Covenanters according to the Old Covenant may fall away and have done so and may frustrate that covenant and have done so But the New Covenant as shall appear is of perpetual Grace according to which the true covenanters or beleevers have never fallen away nor can they fall away because of Gods Grace nor can they frustrate the New Covenant because of the fear which God puts into their hearts that they may not depart from him Ier. 32.40 Therefore the New Covenant is more excellent I regarded Reas. 6. The Covenanters according to the Old Covenant abusing the conjugal goodness of God and committing adultery with other Gods in their Idolatry according to the conjugal power and dominion which God had over them might justly bee despised rejected and condemned by God It is not thus with those that are under the New Covenant Therefore the New Covenant is more excellent whereof Christ is the Mediatour and Surety Vers. 10. For this is the Covenant that I will make with the house of Israel after those daies saith the Lord I will put my Laws into their minds and write them in their hearts and I will bee to them a God and they shall bee to mee a People Now hee proceeds to the proof of the other part of the Argument viz. That the New Covenant is established upon better promises and that by reciting four absolute Promises made to the Elect or Beleevers I will put The first promise is of Regeneration which is nothing else but the inscription of the Law of God first upon the mind consisting in the renovation of the mind to the Image of God after Righteousness and true Holiness And I will bee their God The second promise is of
perpetual communion with God arising from the confederation of Marriage right whereby the people in covenant become the possession of Gods peculiar love and God becomes a blessed possession to his people and both these God promiseth I will bee their God saith hee and they shall bee my people and I will account them for my people Vers. 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord For all shall know mee from the least to the greatest The third promise is of continual instruction and teaching by the holy Ghost so that they shall not fetch the knowledge of God from the decrees and opinions of men nor shall hang their Faith upon the authority of mens teachings nor shall stick in the bare speculation of those things they shall hear preached as it befalls the unregenerate who live not under the New Covenant but by the means of teaching which are of divine institution they shall bee all as well the least as the greatest instructed in and indued with a lively effectual knowledge love and observance of God so that neither in it self nor in the estimation of beleevers hee that plants or hee that waters shall bee any thing in comparison with God But God onely shall 〈◊〉 the teacher who teacheth efficaciously and gives the increase Vers. 12. For I will bee merciful to their unrighteousness and their sins and their iniquities will I remember no more The fourth promise is of eternal remission of sins whereby God for the sake of Christs obedience shews himself reconciled to the faithful that are in covenant Vers. 13. In that hee saith A New Covenant hee hath made the first Old Now that which decayeth and waxeth old is ready to vanish away From the words of Ieremy hee infers a twofold consectary The first is the Legal or Levitical Covenant because it is declared by the Prophet to bee Old in the Epithite New it waxeth old and is vanished Now that The other Consectary drawn from hence in the times of Ieremiah the Prophet the Legal or Levitical Covenant was neer its dissolution and vanishing and by consequence after the comming of Christ under whâ—â— all things become new it expired Than which nothing could be more effectually spoken to move the Hebrews that renouncing the Levitical Ceremonies they would consecrate themselves wholly to Christ alone CHAP. IX HEE prosecutes the Comparison of the Levitical Priest-hood with the Priesthood of Christ and further shews the excellency of the Priesthood of Christ There are two parts of the Chapter In the first hee proves by fifteen Arguments that the Priesthood of Christ is more excellent than the Levitical to vers 16. In the second part hee removes the scandal of the Cross or of the death of Christ by demonstrating the sufficiency and necessity of it to the end Vers. 1. Then verily the first Covenant had also ordinances of Divine service and a worldly sanctuary As to the first part the seven first Arguments are so many characters of the imperfection of the Levitical Priest-hood from whence the excellency of Christs Priest-hood is commended Argum. 1. The first Covenant appertaining to the Levitical Priesthood had onely shadowed rites of Justification and an earthly Sanctuary Therefore it follows that the Priesthood of Christ which contains true Justification according to the New Covenant and an heavenly Sanctuary as before was shewed is much more excellent Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Table and the Shew-bread which is called the Sanctuary Hee explains this Argument First By describing the parts of the Sanctuary and the sacred things in it further hee describes the typical rites of Justification The Tabernacle that Moses erected had two parts The fore-part was called the Holy the inner part the Holy of Holies in the fore-part was the Candlestick in the South part of the house set on the left hand Against it in the North part of the house was the Table with the Shew-bread so called because they were set before God by which was signified that light and life is vouchsafed to them which come unto God And in this part was the Altar of incense placed before the entrance to the inner part whereby the offering of prayers was signified Vers. 3. And after the second veil the Tabernacle which is called the Holiest of all The veil that hung in the entrance of this part is here understood to bee the first veil The other veil which divided the fore-part from the Holy of Holies here 't is called the middle veil and the inner house which was behind that is called the Holy of Holies the fore-part figured out the Church upon earth the hinder part figured Heaven or the place wherein God manifests himself to the Church Triumphant Vers. 4. Which had the golden Censer and the Ark of the Covenant over-laid round about with Gold wherin was the golden Pot that had Manna and Aarons Rod that budded and the Tables of the Covenant In the Holy of Holies was 1 The Golden Censer which was used by the High Priest entring in once a year fit to signifie the intercession of Christ praying for us and making our prayers acceptable unto God 2 There was the Ark of the Covenant covered over with Gold whence God uttered his voice a fitting type of Christ the word incarnate and opening the Counsel of God to us 3 There was the pot of Manna conveniently signifying that hidden Manna which God truly was in Christ to the faithful for their food unto eternal life 4 There was the Rod of Aaron that budded fitly signifying the effectual blessing which Christ gives to the labours of his Ministers 5 The Tables of the Covenant were put into the Ark which taught us that the fulfilling of the Law is onely to bee sought in Christ. Vers. 5. And over it the Cherubims of glory shadowing the mercy-seat of which wee cannot now speak particularly There were Angels Cherubims with wings towards each other covering the Ark between which wings God as it were saâ—e and gave out answers when hee was enquired of whereby the Ministery of Angels waiting upon CHRIST The great mystery of godliness dwelling in unapproachable light was propounded in the type And because here is enough said of the glory of the outward Tabernacle or of the earthly place the Apostle breaks off his discourse concerning the terrene Tabernacle Vers. 6. Now when these things were thus ordained the Priests went alwaies into the first Tabernacle accomplishing the service of God The place hath been spoken of in the next place hee describes the shadowy rites of Justification and first of all those which the Priests daily exercised in the fore-part of the Tabernacle burning incense taking care for bread for the furnishing of the Table oyl for the Lamp and the rest according to the Law Vers. 7. But into the second went the High Priest alone once every year not
Grace of God into prophane licentiousness which is the same with the Apostles conclusion inferred vers 25. See that yee refuse not him that is Christ that speaketh c. The force of the Argument is this If now seeing that not fear but love not Justice but Grace not the Law but Gospel offers it self to bee your leader in your way to Heaven ye shall fail of Grace or abuse it to prophaneness it shall come to pass that yee will be found to refuse and reject Christ speaking from Heaven and most gently inviting you to the communion with himself and his Saints which yee ought to have a care of As for the Covenants of works or the Law hee sets down the terrible manner wherein the Law was delivered of which description there are eight Branches 1 In the Covenant of works or Legal Covenant there was a Mountain that might bee touched or earthly whereto Heaven is opposed or the heavenly Mount Zion the Throne of Grace as if hee had said After yee beleeved in Christ yee came not unto the Mount that might not be touched and that which is earthly the very sight whereof did affright thereby the throne of Justice was represented wherein God sitteth when hee deals with the unregnerate man that putteth confidence in his own strength shining in the merit of his own works 2 In making that Covenant the Mount burned with fire whereby the anger of the Judge armed and ready to consume sinners trusting in their merits or works or dealing with him from the Covenant of works 3 In making that Covenant there was a whirlewind darkness and a tempest whereby was represented the perplexed condition amazement and horrour of the mind whereby the soul of the sinner is repressed when the Judge shews to him out of the Law or Covenant of works his justice and anger according to the condition of the violated Covenant 4 In giving the Law there was the sound of a Trumpet whereby was signified that all who are guilty of violating the Covenant of works shall be cited and of necessity appear before the Tribunal of God the supream Judge and none escape 5 In making that Covenant there was a voice of words by which was represented the Letter of the Law reciting the duties wee were bound to but not at all conferring strength for the performing of the things commanded 6 In making that Covenant they who had heard the voice of words intreated that the word should not bee spoken to them any more whereby was signified the intolerable weight of multiplied guilt contracted by the violation of the Law as also despair touching the future performance of the Law incumbent upon the conscience when God deals with the sinner out of the Covenant of works That which the Apostle here intimates when hee saies For they could not endure that which was commanded 7 In making that Covenant if so much as a beast had touched the Mountain it was to bee stoned or thrust through with a dart whereby was signified First That the sinner is excluded from all access to God neither is it lawful that any sinner should approach to him from the condition of this Covenant Secondly That both the sinner and all things that belong unto him his Oxen and Cattel are an abomination unto God Thirdly That the sinner is to perish miserably by this Covenant i. e. with contempt and ignominy as with stones and darts shot at his cursed and abominable head 8 In making that Covenant so terrible was the sight that Moses said I exceedingly fear and quake and confessed his horrour whereby was also signified that the most holy or just men could not bee able to stand before God if they should be dealt with according to the Covenant of works as Psal. 143. v. 2. It is said In thy sight shall no flesh living bee justified This is the former part of the Argument the summe whereof is this God hath delivered you from the Covenant of works and the terrours thereof Vers. 22. But yee are come unto Mount Sion and unto the City of the Living God the heavenly Jerusalem and to an innumerable company of Angels 23. To the general assembly and Church of the first-born which are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect 24. And to Iesus the Mediatour of the New Covenant and to the blood of sprinkling that speaketh better things than that of Abel Now follows the second part of the Argument touching the Covenant of Grace which God hath made with all the faithful beleeving in Christ but the condition and happiness of man beleeving in Christ and under the Covenant of Grace is described as it were by its own parts 1 After that yee beleeved in Christ being set at liberty from Mount Sinai and from the Throne of Justice yee came to Mount Sion whereby was represented the Throne of Grace wherein God shews himself propitious to all that come unto Christ. 2 After that yee beleeved in Christ being recalled again from exilement and errours in the desert of this world yee are gathered again to your Head Christ and to the City of refuge to the possession of a quiet condition in Christ yee being freed from anger and death and reconciled to God are made free of the City of the Living God being delivered from the terrors of a just Judge yee are admitted into Ierusalem i. e. the Church of God wherein yee see the visions of peace being delivered from Hell yee are also delivered from Levitical Ceremonies which the inferiour and terrestrial Ierusalem now together with its children observes and are admitted to the priviledges of the heavenly Ierusalem the Church of the faithful and to the Kingdome of Heaven 3 After that yee beleeved in Christ being delivered from the society of Devils obnoxious to sin and torments yee are admitted into the society of an innumerable company of blessed Angels 4 After that yee beleeved in Christ being called and separated from the society of Reprobates wicked and banished men or men secluded from the inheritance of eternal life yee are come and are admitted into the society of the Catholick Church to the general Assembly and Church of the Elect who are restored to the right and priviledges of the first-born that yee may bee Priests to God and the portion of God select from amongst men 5 Yee that in times past did live amongst worldly men whose portion is in this life and whose names are written in the earth now yee are found to be of the number of the Elect and of those that were in times past written in Heaven in the book of life amongst the Elect and those that are predestinated to the obtaining of glory and grace 6 Yee that were without God in the world enemies to him and in times past hee was your angry Judge now being reconciled to him hee is your merciful Judge who absolves you and powerfully destroies your
Vers. 8. But unto the Son Hee saith Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdome 9. Thou hast loved Righteousness and hated Iniquity Therefore God even thy God hath anointed thee with the Oyl of Gladness above thy Fellows 1. By this place cited out of Psal. 45.7 It is evident that the 45. Psalm is a Song of the mystical Marriage of Christ and his Church and in this Passage a number of notable Doctrines concerning Christ are pointed at 1. Hee is called God and so is fit to reconcile us to God able and all-sufficient to accomplish our Salvation a Rock to lean unto 2. A King enthroned not onely over the World but in a gracious manner over the Church which hee marrieth to himself in this Psalm and therefore shall his Church have Laws and Direction and Protection from him 3. Hee hath a Throne for ever and ever and therefore shall his Church which is his Kingdome endure for ever and ever 4. Hee hath a Scepter to rule with and therefore power and authority to take order with his subjects and with his Enemies also 5. His Scepter is a Scepter of Righteousness because hee cannot abuse his power to do wrong to any but will do right to all yea and lead on his Subjects to Righteousness of Faith to justifie them before God and Righteousness of Conversation to adorn them before Men. 2. Hee loveth Righteousness and hateth Iniquity And therefore 1. His Scepter cannot be swayed but righteously 2. And so must his Subjects set themselves to do if they will please him 3. Therefore Christs God hath anointed him with the Oyl of Gladness above his Fellows Then 1. As Christ is God himself so also is hee Man under God in regard of his Man-head and Office therein 2. And God is his God by Covenant Christ as man is confederate with God 3. And hee hath Fellows in the Covenant that is others of man-kind with whom hee is partaker of flesh and blood Fellow-brethren and Co-heirs Shares-men in all the Fathers Goods with him 4. Hee is anointed with the Oyl of Gladness furnished with the Spirit that bringeth joy unto him and all his Subjects who get conveyed unto them by Christ Righteousness and Peace and Joy in the Holy Ghost 5. Hee is anointed above his Fellows The rest of the confederate Saints are anointed also yet by measure receive they the Spirit But Christ is anointed above them the Spirit is not given to him by measure but to dwell bodily or substantially that wee of his fulness may all receive Grace for Grace 4. Because hee loveth Righteousness c. Therefore hee is anointed Then The Righteousness of Christ is the procuring and meritorious cause of this joy to him and his Subjects Fellows in the Covenant 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 wax 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 1. Another Testimony of Christ from Psal. 102.25 26. wherein hee is expresly called 1. Iehovah God in essence the same God with the Father and the Holy Ghost who giveth Being to the Creatures and Performance to the Promises 2. Who laid the Foundation of the Earth c. and so Creator of Heaven and Earth 3. And by consequence who can create in us a right Spirit and make us of naughty sinners Sons 2. They shall perish wax old and be changed Then The Heavens and the Earth now subject to corruption shall both not continue and yet they shall not utterly be abolished but changed into an incorruptible estate for mans cause Rom. 8.21 3. Christ remaineth and is the same and his years fail not Then 1. Christ is eternal and our Mediatour cannot be missing cannot dye 2. Constant and immutable and cannot change his purpose of love to his called Ones whatsoever changes befall them And this is the Rock of the Churches comfort when shee looketh to her own frailty and changeableness 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 Psal. 110. 1. To which of the Angels said hee Hee asketh for Scripture to shew what is due to Angels Then 1. The Scripture must determine what is due to Angels and other Creatures what is to be thought of them and done to them also 2. And no word in Scripture doth countenance the giving of the glory of the Mediatour to any Angel 2. The Father hath said to Christ Sit Thou on my right hand until I make thine enemies thy Footstoot Then 1. Christs Kingdome will not want enemies 2. Yea his enemies shall be such as there shall be need of divine wisdome and power to overcome them 3. God professeth himself Party against all the enemies of Christs Church and Kingdome 4. God will put them at under peice and peice and altogether at length 5. Their opposition and overthrow shall serve to glorifie Christs Kingdome and Government They shall be his Footstool 6. In the mean time of this Battel Christ in his own Person shall continue equal with Glory and Majesty with the Father beholding the Victory brought about and bringing it about with the Father unto the Souldiers comfort Vers. 14. Are they not all ministring Spirits sent forth to minister for them who shall be Heirs of Salvation The Angels are all ministring Spirits Then 1. Angels are not bodies but their substance is invisible 2. They are all of them even these that are called Arch-Angels the greatest of them but servants to Christ and none of them must have their Masters honour that is any religious worship of prayer or invocation made to them 2. They are sent forth for Service or Ministring Then Their employment is about Gods Children to attend us and serve us at Christs direction not to bee served by us by any devotion 3. Christs Subjects are called Heirs of salvation Then 1. They are Sons 2. And what they get is by Heirship by virtue of their Adoption and Sonship not by merit of their works 3. And they shall surely get Salvation as an Heritage never to bee taken from them The Summe of Chap. II. FRom the former Doctrine hee inferreth Seeing Christ is so glorious let his Gospel bee stedfastly beleeved Vers. 1. For if the disobedience of the Law given by the Ministry of Angels was punished Vers. 2. Far more the disobedience of the Gospel so gloriously confirmed Vers. 3 4. For Christ is greater than the Angels even as Man and hath all things in subjection to him Vers. 5. As David witnesseth speaking of elected men with their Head the Man Christ Vers. 6 7 8. And albeit wee see not that subjection yet fully accomplished
Mind or Spirit and those closest affections of the Heart or Soul towards any forbidden evil this word will finde out yea it can divide asunder the Soul and the Spirit the Heart and the Mind and tell the man how his Soul or Heart cleaveth to the sin and how his Mind plotteth pretences to hide the evil of it from himself and others even in those sins which have not broken forth but lye as deep in the mind as the marrow in the bones And it can put difference betwixt the purposes of the heart and the thoughts how to compass the design and how to hide the convoy Or those waies how the sinner doth beguile himself and seeketh to blind the eyes of others the Word doth decypher and distinguish all these things which self-deceiving Sophistry confoundeth Then 1. Secret purposes fall under the Judicatory of the Word as well as practices accomplished 2. Pretences and excuses will not put off the challenge of it 3. Nothing remaineth but that wee give up our selves to the Words government flying what it dischargeth and following what it commandeth Vers. 13. Neither is there any Creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom wee have to do To clear the power of the Word hee bringeth in the property of God whose word it is and setteth up the sinners secret thought in the sight of the All-seeing God with whom hee hath to do Then 1. God is the Party with whom the hearer of the Word hath to do and hath his reckoning to make and not the Preacher 2. God joyneth with his Word and giveth it that searching and discovering and peircing virtue 3. Gods omniscience and all-seeing sight should make us look to our inward disposition so shall this and other like Exhortations and Threatnings have better effect and fruit in us Vers. 14. Seeing then that wee have a great High Priest that is passed into the Heavens Iesus the Son of God let us hold fast our Profession 1. Hee giveth them a direction for entring into their rest To hold fast their Profession that is in faith and love to avow the Doctrine of Christ. Then Hee that would enter into rest must bee stedfast in maintaining and avowing the true Religion of Christ. 2. Hee who quitteth the profession of the Truth of Christ taketh courses to cut off himself from Gods rest For if wee deny Christ hee will deny us 2. Hee commandeth To hold fast our Profession Then 1. God will not be pleased with backsliding or coldness or indifferency in matters of Religion because this is not to hold it fast but to take a loose hold which is the ready way to defection 2. There is danger lest our adversaries pull the Truth from us 3. The more danger wee fore-see the more strongly must wee hold the Truth 3. The encouragement which hee giveth to hold fast is Wee have Christ a great High Priest c. Then 1. As wee have need of threatning to drive us to enter into Gods Rest So have wee need of incouragements to draw us thereunto 2. All our encouragement is from the help which wee shall have in Christ and that is sufficient 3. Christ is alwaies for us in his Office albeit wee do not alwaies feel him sensibly in us 4. Hee calleth Christ A great High Priest to put difference betwixt the typical High Priest and him in whom the Truth of the Priesthood is found Then What the typical High Priest did in shew for the people that the great High Priest doth in substance for us That is reconcileth us to God perfectly blesseth us with all blessings solidly and intercedeth for us perpetually 5. Hee affirmeth of Christ that hee is passed into the Heavens to wit in regard of his Manheâ—d to take possession thereof in our name Then 1. Christs corporal presence is in Heaven onely and not on Earth from whence hee is passed 2. Christs corporal presence in Heaven and absence from us in that respect hindereth not our right unto him and spiritual having or possessing of him 3. Yea it is our encouragement to seek entry into Heaven that hee is there before us 6. Hee calleth him Iesus the Son of God to lead us through his humanity unto his Godhead Then no rest on the Mediator till wee go to the rock of his Godhead where is strength and satisfaction to faith Vers. 15. For wee have not an High Priest which cannot be touched with the feeling of our infirmities But was in all points tempted like as wee are yet without sin 1. Another encouragement is from the merciful and compassionate disposition of our High Priest whose nature and office and experience maketh him that hee cannot be but touched with our infirmities both sinful and sinless infirmities of body estate or mind Then 1. Hee presupposeth that the faithful are subject to infirmities both of sin and misery and by reason thereof to discouragements and dashing of their spirit 2. Christ doth pitty the infirmities of the faithfull their poverty banishment sickness grief yea their sinful passions and perturbations and short comming in holy duties hee is compassionate in all these Therefore may our Faith gather strength from his pitty to bear these the better and strive against our sinfulness with the greater courage And in the sense of our infirmities wee should not stand back from Christ but go to him the rather as to a compassionate physician who can and will help us 2. To give us assurance of his compassion hee sheweth us that hee was in all points tempted like as wee are yet without sin Then 1. Christ hath experience of all tryals wherein any of his servants can fall of poverty contempt of the world of being forsaken by friends of exile imprisonment hunger nakedness watching weariness pain of body dashing of mind heaviness of hearts dolour anguish and perplexity of Spirit yea of desertion to sense yea of the wrath and curse of God the feeling whereof may justly bee called A descending to Hell Christ in his own experience knoweth what all such exercises are 2. These his experiences and sufferings are pawns to us of his compassion on us in such cases so that wee may as certainly beleeve the compassion as the passion 3. Hee maketh exception of sin whereof hee was free but not of his being tempted to sin Then 1. Albeit our Lord was free from committing sin yet hee was not free from being tempted to sin and so can pitty our weakness when wee are overcome of it 2. His being free of sin is our comfort against sin For if our Mediatour had been defiled with sin hee could not have washed us But now hee is able to justifie us and set us free of sin also 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 1. From these encouragements hee draweth another direction
of the New Testament is with an oath and so cannot be changed Then To make a Priest in the Gospel who is not consecrated by an oath to abide for evermore in the office but may be changed and another come in in his place is contrary to the institution of the Evangelical Priesthood The next difference hee maketh this The Law admitteth men in the plural number a plurality of Priests but the Gospel admitteth no plurality of Priests but the Son onely to be Priest Melchisedec's order in the type hath no Priest but one in it without a Suffragane or substituted Priest Therefore Christ the true Melchisedec is alone in his Priesthood without partner or Deputy or Suffragane Then To make plurality of Priests in the Gospel is to alter the order of Melchesedes sworn with an oath and to renounce the March set betwixt the Law and the Gospel 3. The third Difference The Law maketh men Priests but the Evangelical Oath maketh the Son of God Priest for the Gospel Then To make a man Priest now is to mar the Son of Gods priviledge to whom the priviledge onely belongeth 4. The fourth Difference The Law maketh such Priests as have infirmity that is sinful men who cannot make the Sacrifice which they offer effectual to pacifie nor the blessing which they pronounce to come nor the instruction which they give forcible to open the eyes But the Evangelical Oath maketh the Son who is able to save to the uttermost all that come to God through him Then To make a sinful and weak man a Priest now is to weaken the Priesthood of the Gospel and make it like the Law 5. The fift Difference The Law maketh men Priests which have infirmities over whom death had power that they could not be consecrated but for their short life time But the Evangelical Oath maketh the Son whom the sorrows of death could not hold and hath consecrated him for evermore Then As long as Christs Consecration lasteth none must meddle with his office 6. The last Difference The Law instituting Priests was not Gods last will but might suffer addition But the Evangelical Oath is since the Law and Gods last and unchangeable Will Therefore To adde unto it and bring in as many Priests now as did serve in the Temple of old is to provoke God to adde as many plagues as are written in Gods Book upon themselves and their Priests also The Summe of Chap. VIII THis is the Sum of all that I have spoken We have no Priest now but Christ who is equal in glory to his Father in Heaven vers 1. The offerer of his own body signified by the Tabernacle vers 2. For every Priest must offer something Therefore so must Christ vers 3. But the typical Sacrifice hee could not offer by the Law albeit hee were on earth vers 4. Because hee is not of the Tribe of Levi whose proper office was to meddle with the shadows Therefore hee must be the offerer of the Substance that is of his own Body signified by the shadows vers 5. And so now hee hath taken the office over the Levites head and hath an office more excellent than they and is Mediatour of a better Covenant than the Covenant which was in their time vers 6. For if that Covenant had been perfect another had been needless vers 7. But another Covenant was needful and God promised to make a new one vers 8. A better Covenant than that old which the people brake vers 9. For in this Covenant God undertaketh to make us keep our part of it vers 10.11 And to pardon where wee fail vers 12. Now when God promised a New Covenant hee declared the other to be old and to be abolished when the new came vers 13. The Doctrine of Chap. VIII Vers. 1. Now of the things which wee have spoken this is the Summe Wee have such an High Priest who is set on the right hand of the Throne of the Majesty in the Heavens 1. THe Apostle accommodating himself to help the capacity and memory of the Hebrews and urging the special point of his discourse is worthy of imitation 2. In saying Wee have such an High Priest who is set down on the right hand c. Hee setteth forth the glory of Christs person that hee may commend his Priesthood Then 1. The glory of Christs office is not seen till the glory of his person be seen 2. The glory of his person is not seen till his glorious Soveraignty and Government of the world be seen 3. Yea the glory of Christ is not rightly seen till his equality with the Father in glory be seen and acknowledged 3. In saying that Christ as High-Priest is set down on the right hand of the Throne hee giveth us to understand That Christ as in his Divine Nature hee is undivided from the Father in Glory and Dominion So in his humane Nature hee is exalted to the fellowship of Divine Glory with the Father Because of the union of the humane Nature with the Divine in one person of the Mediatour The two natures still remaining distinguished but not divided nor separated the one from the other 4. Hee noteth the place of this Glory to be in the Heavens wherein hee preferreth Christ above the Levitical Priests for their Priesthood is onely exercised on Earth But Christs in Heaven And therefore when wee will employ our High-Priest wee have no earthly City to seek him in but in the Heaven the onely place and palace of his residence Vers. 2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man 1. For all this glory yet Christ is still called here a Minister to shew us That his high honour hindreth him not to do his office for our good 2. Hee is called A Minister of the Sanctuary or of the holy things for the word will agree with both and both tend to one purpose for the holy things were all tyed to the Sanctuary and hee that was Minister of the Sanctuary was Minister of the holy things also and that in name of the Saints Now the Sanctuary or the holy things which here is spoken of is the thing signified by the Sanctuary and by the holy things And so taking all the significations of the word together we are taught That Christ in his glory is not idle but as a faithful Agent in the heavenly Sanctuary taking the care of all the holy things which his Saints and people are commanded to present procuring and giving forth all holy and spiritual things from Heaven to his Saints which their estate requireth 3. He is called a Minister of the true Tabernacle which God pitched and not man That is the Ministers of his own Body miraculously formed by God not after the ordinary manner of other men signified and represented by the Typical Tabernacle Then the Tabernacle and Temple under the Law was but the shadow and Christs Body was the true Tabernacle
For 1. As the Symboles of Gods presence was in the typical Tabernacle so the fulness of the Godhead dwelleth bodily in Christ. 2. As the typical Tabernacle had inclosed in it all the holy things the Candlestick Table of Shew-bread Laver Altar c. So hath the humanity of Christ or Christ the Man all holiness and perfection the fulness of all good and all holy things in him Light Food Washing and Reconciliation and all in himself that out of his fulness we may all receive Grace for Grace 3. As the Tabernacle in the outmost Coverings seemed but base yet had better stuff within so our Lord when he dwelt in the Tabernacle of his flesh amongst us was found in form as a man and in the shape of a servant but inwardly was full of Grace and Truth 4. In calling Christs Body The true Tabernacle which God builded and not man he teacheth us To make use of Christ in truth as the Church of old made use of the Tabernacle in the Type that is in him seek God Towards him turn the eye of our soul when we seem to our selves to be far removed to the end of the earth in him offer all our spiritual sacrifices in him seek our Washing our Food our Light our Comfort in him as his Priests make our Abode and daily Dwelling In him let us live and breathe 5. In so calling Christ hee appropriateth the sacrificing of his Body to himself in his own person as the personal and proper act of his Priesthood for the offering of the which Sacrifice once and never after as Heb. 7.27 sheweth he keepeth still the stile of the onely Minister of the true Tabernacle as his own incommunicable Prerogative And therefore whosoever presumeth to offer his Body presumeth also to take his place Vers. 3. For every High-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer He proveth That Christ is the Minister of the Tabernacle of his own Body by offering it up because it behoved him seeing he is a Priest to offer up something either the typical Oblations or else his own Body represented by them But the typical Oblations he could not offer according to the Law not being a Levite Therefore he behooved to offer up himself represented by the typical Oblations Then the Apostle acknowledgeth no Priest but either the Levitical Priest or the Priest that offereth up his own Body And whosoever pretendeth to have the Office of a Priest now usurpeth either the office of the Levite or Christs Office Vers. 4. For if he were on earth he should not be a Priest seeing that there are Priests which offer gifts according to the Law 1. He proveth That Christ cannot offer up the typical Oblations because he cannot be a Priest on earth albeit he were on earth because Priesthood on earth is proper to the Levites onely For they are the onely Priests by Law on earth and have prescribed to them by Law what they should offer Quest. You will ask me here Was not Chriest a Priest when he was on earth I answer Yes Quest. How then saith the Apostle here If he were on earth he should not be a Priest I answer Because albeit he began his Priesthood upon earth yet he could not brook his Office of Priesthood upon earth For as the High-Priest who was the Type carried the Sacrifice once a year through the Court and before the Sanctuary killed the sacrifice and then took the blood thereof in unto the Holiest of all and presented himself there before the Lord with the blood to intercede for the people and there remained during the time of Intercession appointed to him So Christ carrying his sacrifice out of the City offered up his Body on the Altar of his Godhead to his Father and by his own blood entred into the heavenly Sanctuary and sate down on the right hand of the Majestie on high and there he liveth for ever to intercede for us having then ended his sacrifice as this Apostle proveth Chap. 7.27 and Chap. 9.25 26. And having no sacrifice now to offer on earth it is with reason that the Apostle saith If he were on earth he should not be a Priest Whence we learn 1. That Christ is not now on the earth not in any place thereof and therefore if any man say to us Lo here he is Lo there he is we must not beleeve him it is a false Christ he sheweth us and not the true as Christ himself forewarneth Mat. 24.23 2. That it is impossible that Christ should now be on the earth for then should he lose his Priesthood which is impossible For if he were on earth he should not be a Priest saith the Apostle here 3. That Christs Priesthood is onely discharged now in heaven seeing he cannot be a Priest on earth 2. His Reason is They are Priests which offer Gifts according to the Law Then Every Priest who brooketh his Priesthood on earth must offer Gifts according to the Law as the Apostle here reasoneth And such Priests as those Christ hath abolished having changed the Priesthood and the Law also Therefore there can be no Priest by Office on earth at all with Gods allowance Vers. 5. Who serve unto the Example and Shadow of Heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith He that thou make all things according to the Pattern shewed unto thee in the Mount He describeth the proper use of the Levitical Priests to serve unto the Example of heavenly Things Then 1. The Incarnation of Christ his Death and the Benefits thereof signified by Levitical Shadows are heavenly things in regard of their heavenly Fruits and Effects and other heavenly respects and are with an heavenly minde to be looked upon 2. The Ceremonies of the Law were not idle Rites but Examples and Figures of Christ and his Graces by the which men were led then as by the hand to Christ who was to come 2. From Exod. 25.40 he proveth they were Shadows of heavenly things because the Pattern in the Mount represented the heavenly things and Moses Tabernacle represented the Pattern in the Mount Therefore it represented heavenly things And unto this Pattern was Moses tyed Then 1. God would not no not in the time of Types suffer any device of man to come in for representing any thing heavenly Much less will he now 2. Those which himself ordaineth he will have observed and none omitted Vers. 6. But now hath Hee obtained a more excellent Ministery by how much also Hee is the Mediatour of a better Covenant which was established upon better Promises 1. The offering of the Typical Oblations hee hath made proper to the Levites Now the offering of the true Sacrifices and service belonging thereunto hee appropriateth to Christ and calleth it A more excellent Ministery Then 1. The offering of the thing signified by the Levitical
earthly affections mortified 3. Their encouragement and cause of joy was the sensible feeling within themselves of the comfort of eternal Riches in Heaven keeping for them Then 1. It is the assurance of our heavenly inheritance which must make us ready to quit our earthly moveables 2. Who so getteth a heart to quit any thing on earth for Christ shall have better in heaven than he can lose here 3. GOD useth to give earnest of what he is to give in sensible feeling of spiritual Riches to such as believe in him 4. When men can esteem of things heavenly as they are that is enduring goods and of things earthly as they are that is perishing moveables then shall they readily quit the earthly in hope of the heavenly Vers. 35. Cast not away therefore your confidence which hath great recompence of reward Now he exhorteth them to go on in this â—old avowing of Christ For this Confidence in the Original is such as hath with it a full and free profession of all their faith Then confidence and bold avowing of the truth is required A plain and full testimony must we give to Christs truth our confidence in profession is in part casten when our testimony is sparing 2. The encouragement he giveth is The hope of a reward Then 1. Constancy in avowing of Christ shall be well rewarded although not of deserving yet of Gods grace 2. He that quiteth his profession renounceth the reward promised to the constant Quest. But doth not this exhortation import the elects unsettledness and uncertainty of perseverance I answer Not but onely his weakness of himself and need of such exhortations to further his constancy 2. The danger of dishonoring God in some particular slip or fall is ground sufficient for this exhortation and this is the most of necessity it can import 3. Exhortation being given to the common Body of the visible professors teacheth them properly and not the elect formally Vers. 36. For ye have need of patience that after ye have done the will of God ye might receive the promise He giveth a reason Because they have need of patience therefore they must not cast away their confidence Then 1. The reward will not be given till a time intervene 2. And troubles will lie on in the mean while to make the time seem the longer 3. Patience is needful as a mean to fit us to attend 4. Confidence of the truth must support our patience 2. The time of their Patience he setteth as long as God thinketh good to employ them and after that the reward cometh Then 1. The time of patience is as long as God hath any thing to do with us in this world 2. Patience must not be joyned with idleness but with active obedience of Gods will as he requireth it 3. After that employment is ended the promised reward is given Vers. 37. For yet a little while and he that shall come will come and will not tarry He encourageth them to Patience by promise of the Lords coming to relieve them shortly Then 1. The tearm of patience is until the Lord come to deliver 2. The patient attender on his coming shall not be disappointed For he will come and will not tarry beyond the due time of our necessity 3. It should strengthen us unto Patience that the time is short and the delivery certain Vers. 8. Now the just shall live by Faith but if any man draw back my soul shall have no pleasure in him How shall they send in the mean time He answereth from Habak 2.4 The just shall live by Faith That is The man who will be found righteous must not look to present sense but sustain his soul with the word of Promise Then 1. In the midst of troubles and Gods felt absence Faith will content it self with the onely promises of GOD. 2. Looking to Gods word by faith is able to keep a soul in life and patience 2. He threatneth the misbelieving Apostate that chuseth to draw back and not live by faith The words of the Prophet are He whose soul is lifted up in him is not upright The Apostle betaketh him to the meaning which being compared with the Prophets words doth teach us 1. That he who refuseth to live by faith is lifted up with the false confidence of some other thing than God He hath some strong hold within himself wherein he doth trust 2. He that lifteth up himself in his vain confidence will draw back from beleeving in Gods word in the time of tryal 3. Hee that draweth back in the time of tryal bewrayeth the want of this sincerity 4. A back-slider from the profession of the Truth is loathsome both to God and to his Saints Vers. 39. But wee are not of them who draw back unto perdition but of them that beleeve to the saving of the soul. Hee mitigateth the threatning lest hee should seem to suspect them of inconstancy Then 1. Such Threatnings and Exhortations as have been given here do not import the uncertainty of their perseverance who are threatned but standeth with the assurance of the contrary 2. Hee who threatneth should be as wary to weaken his hearers Faith as his own 3. Hearers must understand that the right use of threatning is to rowse men out of security and not to discourage them 2. Wee are not of them saith hee who draw back unto perdition Then 1. They who draw back from constant avowing of the Faith draw near unto perdition Hee that forsaketh the Cross runneth himself on the Rock of his own destruction which is worse 2. The Elect are not of that kind or sort of men who fall into Apostasie unto perdition They may fall for a time but are not of them that draw back unto perdition 3. Wee are of them saith hee who beleeve to the salvation of the soul. Then 1. True Beleevers are of that kind of whom all do persevere 2. Persevering in the Faith is going on to Salvation The Summe of Chap. XI NOw that you may know the better how to live by Faith consider that Faith apprehendeth things to come as present and subsisting by holding them in their original Fountain which is the word of Promise and beholding in the Mirrour of the Word the clear certainty of things as yet not seen to sense vers 1. For so were the Elect Beholders and Partakers of Christ before hee came and were justified vers 2. And so have wee certainty of the Creation of the World of nothing vers 3. By it was Abels person and sacrifice accepted and preferred before his elder Brother vers 4. By it was Enoch made ready for Heaven vers 5 6. And Noah by it saved both in body and soul vers 7. Faith made Abraham leave his Country in hope of Heaven vers 8 9 10. By it Sarah being old got strength above the course of Nature to become a fruitful Mother vers 11 12. All these unto their dying day were contented with the fore-sight of
it 3. That this felicity could not be attained unto but by flitting and removing out of this life 4. That the body is a partner with the Soul of Life eternal 5. That howsoever it be appointed for all men once to dye yet God can make when he pleaseth Translation or a Change to stand in room of death 3. Before Enoch was translated he had this testimony That he pleased God Then whosoever desireth to be blessed with God after they are removed from this life must first learn to please God before they depart hence Vers. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him He proveth that Enochs Translation and pleasing of God was by Faith because pleasing of God cannot be without Faith He nameth no other of Gods graces in him but Faith onely because it onely of all other graces strippeth a man naked of the worth of any thing in him and sendeth him to Gods mercy in the Mediator Then 1. Whatsoever glorious Vertues he found in Gods children yet it is not by any of these that they are justified or acceptable to God but onely by their Faith For it is by Faith that it may be by Grace And if it be by Grace it is not by worthiness of works 2. In the matter of Justification and acceptation with God to be justified by Faith or accepted not without Faith is all one to be justified and accepted by vertue of nothing in a man beside Faith else the Apostles reasoning were not strong 3. Except a man have this commended Faith in Gods Mercy he cannot please God Let him do else what you can name without this faith it is impossible to please God 2. He expoundeth what the Faith is of which he meaneth To wit A coming to God All-sufficient and merciful Then 1. God is Self-sufficient and All-sufficient 2. God is so gracious as none can seek unto him by that way which he hath revealed but he will give them that which they seek 3. Except a man believe Gods All-sufficiency and merciful Bountifulness he cannot come unto him to seek supply of wants or relief from evil 3. From these words also we may observe the nature of Faith 1. It maketh a man sensible of his indigence and misery else it could not send him a begging 2. It maketh him to acknowledge his natural alienation and farness from God else it could not set him on work to seek God and to come unto him 3. It emptieth him of the confidence in his own and all the creatures help else it could not send the man away from all these to God 4. It pointeth out God both able and willing to help else it could not encourage to take course for relief in him 5. It setteth a man on work to use the appointed means to finde God 6. It certifieth a man of Gods impartiality towards every one that seeketh to him and maketh him to hold on the way seeking diligently and never to give over And so it bringeth a man to deny himself and to have communion with God Vers. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by the which he condemned the world and became heir of the Righteousness which is by Faith In Noahs example observe 1. He believeth the Deluge is coming and feareth and prepareth the Ark. Then 1. Faith apprehendeth Judgements threatned in the Word as well as Mercies in the Promises 2. Faith apprehending the Threatning moveth to fear 3. That is right Fear which setteth a man on work to prevent the danger 2. By his diligence he condemned the world Then The pains which the Godly take to eschew wrath condemneth careless beholders of their diligence 3. By this he became heir of the Righteousness which is by Faith that is came evidently to be such Then 1. There is a Righteousness which is onely by Faith 2. That Righteousness is Heirship to all true Believers 3. Some special point of Faith may bring this heirship unto light and give evidence of a mans Right thereunto Vers. 8. By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went Abrahams following of Gods calling and leaving of his Countrey is counted a work of Faith From Abrahams example then let us learn 1. That Faith in God will cause a man quit his Countrey and Parents and every dearest thing at Gods calling 2. Faith counteth Gods Promises better than present possessions and is content to quit the one for the other 3. Yea it is content with a Promise of better in general and for the special manner of performance standeth not to be blinde 4. Faith is willing to obey as soon as it seeth a Warrant Vers. 9. By Faith he sojourned in the land of Promise as in a strange Countrey dwelling in Tabernacles with Isaac and Iacob the heirs with him of the same promise Abrahams sojourning in Canaan is counted another work of his Faith Wherein we learn 1. That Faith can for a while suffer to be a stranger even from that whereunto it hath best Right 2. When Faith hath certainty of an heavenly inheritance it can be content with a small portion of things earthly 3. A man who sojourneth amongst Idolaters should be sure of a calling thereunto and being amongst them ought to behave himself as a Stranger and Sojourner 4. Yes where he hath best Right on earth hee ought to have a Pilgrims mind Vers. 10. For hee looked for a City which hath Foundations whose builder and maker is God That which moved Abraham to behave himself as a Sojourney on earth was the hope of a setled during place with God in the society of the Saints in Heaven Then 1. Heaven is a setled commodious and safe-dwelling Place All places here are but moveable Tabernacles 2. The Fathers under the Law looked for entry into their eternal rest in the Kingdome of Heaven after the ending of their Pilgrimage here 3. The hope of Heaven is able to make a man content with Pilgrims Fare and Lodging here-away Vers. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Childe when she was past age because she judged Him faithful whâ— had promised Sarah is reckoned in the Catalogue of Beleevers and her laughing through unbeleef is not remembred but her victory over her mis-beleef is commended Then 1. Even Women are made Patterns of beleeving and wisely walking with God worthy to be imitated of Men. 2. God marketh not the defects of Faith but the soundness thereof how small soever it be what good is in His Children and not what sins they are cloged with 2. When shee is past age by Faith shee getteth strength to conceive
Then 1. Faith resteth on Gods Promise albeit carnal reason seem not to second it 2. Faith maketh us capable of benefits which otherwise wee could not receive 3. The more hinderances that Faith hath it is the more commendable 3. That which upheld her was the faithfulness of God Then 1. The consideration of the properties of God who promiseth is a special help to make us rest on the Promise which Hee maketh 2. Hee that giveth unto God the Glory of Faithfulness shall receive for a Reward the full Performance Vers. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skie in multitude and as the Sand which is by the Sea shore innumerable The Promise was of innumerable Children as the Stars of Heaven And so was the Performance Then Justifying Faith not onely believeth the great Promise of Redemption but also other inferiour promises which depend thereupon the beleeving whereof giveth evidence of beleeving the main Promise of Salvation through the Messiah And therefore it is that by the Faith of such Promises the Faithful are here declared to bee justified Question How can this be that Abrahams Seed should be so many I answer 1. Because the one is as innumerable as the other For they are compared together in this respect 2. Superlative speeches are to be expounded according to the scope and not captiously to be wrested beside the purpose of the speaker and beyond the common acceptation of the hearer Now the scope of the speech is to raise the dulness of the mind in weighty matters to the due consideration of a Truth in the due measure which otherwise should have been undervalued This is the proper intent of the figure hyperbolick in the ordinary use of Rhetorick Vers. 13. These all died in Faith not having received the Promises but having seen them afarre off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the earth Hee commendeth the Faith of the Patriarchs and Sarah that they dyed in the Faith not having obtained the Promises Then 1. Faith loseth the commendation except wee persevere therein even until death 2. Where we have a word of Promise made to the Church or to our selves albeit we see it not performed in our time wee may go to death in assurance that it shall be performed 3. They who would dye in Faith must live in Faith 2. Though they received not the Promises yet they saw them afar off and were fully perswaded of them and embraced them Then Albeit Faith came not unto a Possession yet it cometh unto a beholding of the Possession comming unto a Perswasion of the Possession and a sort of friendly Salutation thereof as the word importeth such as Friends give one to another whilst they are drawing near to embrace one another after a long time separation 3. They confessed in their life time that they were Strangers and Pilgrims on the earth This wee read onely of Jacob before Pharaoh But the mind of one of the Faithful in the main matters maketh evident what is the mind of the rest Then 1. It is the part of true Beleevers to profess their Faith before all even before Idolaters amongst whom they live 2. They who know Heaven to be their own Home do reckon this World a strange Country Vers. 14. For they that say such things declare plainly that they seek a Country 15. And truly if they had been mindful of that Country from whence they came out they might have had opportunity to have returned 16. But now they desire a better Country that is an Heavenly Wherefore God is not ashamed to be called their God For Hee hath prepared for them a City From their Profession That they were Strangers hee draweth Consequences thus That they desired an homely Country And if a Country then either their own earthly Country or a better Not their own earthly Country For they might have returned when they pleased Therefore they desired a better Country And if a better Country then an heavenly Country That is They desired even Heaven it self for their Country 1. This deducing of Consequences from the Profession of the Patriarches That they were Strangers Teacheth us 1. So to read the Scriptures as wee may mark not onely what is spoken but also what is thereby imported by consequence 2. That what is imported by a speech is a plain Declaration of the mind of the speaker and not an obscure Deduction as Mockers call it They who say they are Strangers declare plainly that they seek a Country saith the Apostle 3. Yea that it is lawfull to proceed drawing one Consequence after another till we find out the full mind providing the Collection be evident in the course of sound Reason as here it is 2. The Apostle hath proved here that the Patriarchs sought Heaven for their Country because they sought a better than any on earth Then 1. The Apostle knew no place for residence of departed souls better than the Earth except Heaven onely If there had been any other place such as is feigned to be his reasoning had not been solid 2. The Patriarchs after the ending of their Pilgrimage here on earth went home to Heaven 3. Because they counted themselves strangers till they came home to Heaven God is not ashamed to be called their God Then 1. God will honour them that honour him 2. God will avow himself to be their portion who for his cause do renounce the world 3. Yea that the Lord may honour such as honour him hee will even abase himself to exalt them 4. When the Lord hath so done hee thinketh it no dishonour to Himself to do any thing that may honour his servants 4. God did prepare them a City which the Apostle before hath called Heaven or the heavenly Country Then Heaven was prepared for the Patriarchs and the rest of Gods Saints before they had ended their pilgrimage on earth And to put them into Hell or any othâ—r place there must be a Doctrine not from Heaven Vers. 17. By Faith Abraham when he was tried offered up Isaac And he that had received the promises offered up his onely begotten Son 18. Of whom it was said That in Isaac shall thy seed be called Another commendation of Abrahams Faith from the proof given thereof in his tryal about Isaac Whence we learn 1. That where the Lord giveth faith there tryal must be expected And the greater faith the greater trial 2. That faith is most commendable when it standeth strong in tryal 2. He is said to have offered up Isaac by faith Then 1. There is nothing so dear but faith in God will make a man quit it at Gods command 2. The Lord counteth that to be done wich a man is about to do Isaac is counted offered because so was he in Abrahams purpose 3. His receiving of the promises is here in another sense than ver 13. For there to
conviction if wee beleeve not Vers. 40. God having provided some better thing for us that they without us should not be made perfect Hee giveth a reason thereof Because God had appointed the accomplishment of the Promise of sending the Messiah to be in the last times that they should not be perfected that is justified and saved by any thing done in their time but by looking to our time and Christ 〈◊〉 satisfaction made therein whereby they and wee are perfected together Then 1. Christs comming in these last times is a better thing than all the glory of the Old Church and Service and Prerogatives thereof 2. All the shadows in their time without Christ who is the Substance of them all in our time exhibited was unable to perfect the Fathers that is to justifie and save them 3. The perfecting of the Fathers in the Old Testament and the perfecting of us in the New Testament do meet together in that one better thing Christ Jesus by whom they and wee both are saved And so they are not perfected without us 2. In that hee leadeth us unto God fore-seeing and fore-providing of this hee loseth all curious questions about this Course which God hath taken to make the case of his Church better now than of old Then That God hath thought good so to do is sufficient for stopping our minds from all curious enquiring of the Lords Dispensation The Summe of Chap. XII THE use of all these Examples is That wee hold on in the course of Christianity whatsoever trouble may meet us in the way vers 1. Looking on Christ for your Pattern vers 2. And for your Encouragement also lest you faint vers 3. For you have not suffered so much as you must be ready to suffer vers 4. And you have forgotten that Chastisements are tokens of Gods Favour vers 5. For Hee loveth whom hee chasteneth vers 6. And your enduring thereof shall prove you Sons vers 7. But immunity should prove you Bastards vers 8. Wee have born out Parents correction and why should wee not now bear Gods vers 9. For they chastened us to satisfie their own passions but God for our profit vers 10. And albeit Affliction be grievous now yet the fruits shall be sweet afterwards vers 11. Wherefore take your comfort vers 12. And courage to go stoutly on lest by discouragement you fall into Apostasie But rather seek to recover the courage which you have lost vers 13. Follow Peace with all men But Holiness also as you would be saved vers 14. Beware of the unmortified Roots of sin lest they break out in scandals vers 15. Beware lest there be any filthy or prophane body suffered among you as Esau was vers 16. Who sold the Blessing for a short Pleasure and could never recover it again vers 17. And to this are you obliged because the Old Church was not so priviledged as you are but for their external estate and manner of Religion in a great deal of more bondage vers 18 19 20 21. But you by the light of the Gospel are brought into the high Way to have society with Heaven and Angels and the Catholick Church of elect Souls and God the Judge and Christ the Mediatour and His Benefits So clear now is the Doctrine vers 22 23 24. Therefore beware lest by your Apostasie you reject Christs offer and be destroyed more fearfully than the despisers of the Law vers 25. For Christ is a terrible Lord to his Foes His Voice shook the earth in giving of the Law But Hee hath promised to shake Heaven and Earth once more vers 26. And once more importeth the removing of these and making of a new Heaven and a new Earth wherein dwelleth Righteousness for the setled and perpetual remaining of his Kingdome vers 27. Therefore let us keep a fast hold of his Grace that wee worship him with fear vers 28. For if wee do not so even our God is a consuming Fire vers 29. The Doctrine of Chap. XII Vers. 1. Wherefore seeing wee also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the Race which is set before us THat right use may be made of all the former Examples hee exhorteth to a constant and patient persevering in the Course of Christianity 1. The Similitude is borrowed from a Race To teach us To endeavour for overtaking all the duties of the Christian man with all the skill and strength and speed wee can 2. The Original importeth a Strife or Race To advertise us Both of our Spiritual Adversaries against whom wee must fight still as wee go on and of our Compartiners who run in the Race with us with whom wee may strive in an holy emulation who shall go foremost in the course of pleasing God 3. It is a Race limitted the Race set before us To teach us What way wee should hold on our course not doing that which pleaseth us every man running his own way of Religion but all running the beaten Way the Royal Way of Gods commandements 4. For the Motives unto this Race hee useth the Examples rehearsed in the former Chapter Who compass us about as a cloud of witnesses To teach us 1. To hearken to the disposition of these worthy Witnesses who are recorded in Scripture who can best shew what is the best Christian Way which wee must hold in our Course towards Happiness 2. That all our behaviour is marked by Spectatours God Angels and Men. 3. That albeit there were none to see us except our conscience the Examples of GODS Saints in Scripture should stand as witnesses against us if wee run not as becometh 5. For direction how to run Hee teacheth 1. To lay aside all weights which do press our minds downwards such as is the setting of our affection upon things which are on earth either wittingly upon unlawful objects or inconsiderately exceeding the bounds of Christian Moderation upon things lawful 2. To lay aside the sin which so easily doth beset us that is by studying to mortifie the body of our corrupt inclination to cut off the wood-bind growth of violent predominant and wily sins which most frequently get advantage of us 3. Because wee cannot end our Race but after some progress of time and must meet with many impediments in the way and troubles and temptations to arm our selves with Patience Vers. 2. Looking unto Iesus the Author and Finisher of our Faith who for the joy that was set before Him endured the Cross despising the shame and is set down at the right Hand of the Throne of God With Direction hee joyneth Encouragement by setting our Eye on Iesus who shall both guide us in the way and carry us on when our strength saileth Then 1. The Christian Race-runner hath Jesus before him in the way to help him in every thing that may befal him in his
him and powerfully seize upon the conscience to cause it acknowledge the Judge represented by the sound of the Trumpet 5. The killing Letter of the Law read out unto us shewing us our Duty what we should have done and have omitted and what we should not have done and have committed without giving any strength to obey for time to come represented by the sound of Words 6. By this Charge and new exaction of the Law an unsupportable weight lieth upon the Conscience pressing it down to Desperation and Death that we would give all the world if we had it to be free of the terror of the Lord and challenge of the Conscience upon so fearful a ditty represented by the peoples entreating That the word should not be spoken to them any more 7. There is an impossibility to help our selves by any thing we can do or to do any thing better than we have done and the seen impotency of our cursed Nature maketh the commandement for time to come a matter of desperation as well as the challenge for breaking the Law in time by gone represented by their inability to endure the thing which was commanded 8. No drawing near to God here such terrour in his Majestie justice being onely seen and no mercy represented by their debarring from touching of the Mountain 9. Such uncleanness and vileness as not onely our selves but our beasts and cartel and all that we have is counted unclean for our cause and liable to the curse with us represented by the debarring of the Beasts from the Mount 10. Such a loathsome abomination in the guilty as the Judge will not put hand on the Malefactor himself nor employ any of his clean Angels but give them over to death if they remain in that estate to be destroyed ignominiously represented by stoning or darting where the stone or darâ— lighteth upon the Malefactor but not the hand which threw it Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Yet further 11. If God deal with us as Judge and by the Rule of the Law examine our works were we like Moses The meekest men under Heaven the least harmful and innocent in the world richest in good works for service done to GOD and to his Church yet could we not stand before this Tribunal all that ever we had done all our works were not able to free us from the curse of the Law and Gods fearful wrath for our sinfulness mixed amongst our works represented by Moses his confessed fear and quaking 12. And with all this no place to flee unto no place to remain in no company but an evil conscience within and matter of terror without represented by the Wilderness wherein this Throne of Justice was set up And this is the estate wherein we are by Nature according to the Law from which we are delivered by Christ according to the Gospel as followeth Vers. 22. But ye are come unto Mount Sion and unto the City of the living GOD the Heavenly Ierusalem and to an innumerable company of Angels This is the estate whereunto we are advanced under the Gospel by CHRIST which by comparison with the former shall be more clear thus 1. Before we come to CHRIST we have to do with God as Judge sitting upon his Throne terrible After we come to Christ we finde God upon a Throne of Grace reconciled unto us resembled by Mount Sion 2. Without Christ we are kept under upon the earth depressed in the valley and may not touch the Mount to ascend But through Christ we get access to climb up towards God and to advance piece and piece above the world and sin and misery towards Heaven resembled by going up Mount Sion 3. Without Christ vagabonds wandring abroad in a waste Wildernesse but through Christ collected together under a head and brought to a place of refuge and rest and commodious dwelling to the Kingdom of Heaven resembled by the City where Mount Sion stood 4. Without Christ exposed to the wrath of the living God Through Christ admitted to remain as reconciled in the City of the living GOD. 5. Without Christ afraid by the terrible sight of wrath and judgement Through Christ brought into Ierusalem the Vision of Peace not onely in this world by faith but in Heaven by fruition resembled by Ierusalem 6. Without Christ heirs of Hell Through Christ Citizens of Heaven 7. Without Christ exposed to the fellowship of Devils in sin and torments Through Christ admitted to the society of innumerable Angels resembled by the inhabitants of Ierusalem on earth 8. Without Christ Angels our foes Through Christ our fellow-Citizens Vers. 23. To the general Assembly and Church of the first-born which are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect Without Christ we are scattered as sheep in the Wilderness a prey to all the ravenous Beasts But through Christ gathered together in one to the Society of the true Catholick Church of the Elect under the Government of one Head even CHRIST 9. Without Christ living with the world in the Suburbs of Hell Through Christ made Members of the true Church and Company which is called out of the world by the effectual calling of his Word and Spirit 10. Without Christ forlorn Children who have deprived our selves of our inheritance and wasted all our Fathers benefits on vanities Through Christ our fore-faulting is reduced our inheritance redeemed we brought back to the Family restored to the inheritance dignified with the first-born and made Priests to our God as his portion from amongst men 11. Without Christ living amongst them whose names are written in the earth and whose portion is beneath Through Christ our names are enrolled in Heaven amongst those who are written in the Book of Life elected and predestinated unto Grace and Glory 12. Without Christ without God in the world having God our Judge against us Through Christ we are reconciled to God get accesâ— unto him and have our God Judge of all upon our side to absolve us and to plead for us against all our foes 13. Without Christ we are for guiltiness in the rank of those who are already damned and brethren to those whose spirits are in prison But through Christ we are brethren to those who are already saved whose souls and spirits are freed from sin and misery and made perfect in holiness and glory having the same grounds of right to Heaven through CHRIST which they have who are entered already into possession Vers. 24. And to IESVS the Mediator of the NEW COVENANT and to the blood of sprinkling which speaketh better things than that of Abel He goeth on 14. In our natural estate we are under the Law and the Covenant of Works which bindeth us to perfect Obedience or to the Curse When we come to Christ we are under the Covenant of Grace which proclaimeth remission of sins unto all who are in him 15.
will fall into the judgement and condemnation of God as he hath threatned in the Law Vers. 13. Is any among you afflicted let him pray Is any merry let him sing Psalms Admonit 4. Is concerning the manner of carrying themselves in prosperity and adversity but especially sickness whereof there are four branches 1. Touching those that are sick in minde by reason of any affliction that they may pray unto God i. e. in God they may have ease from their trouble 2. Touching them that are cheerful in mind lest they being drowned in security forget God but that they change their chearfulness of minde into praising of God and thanksgiving unto him i. e. that they by some spiritual exercise cherish their chearfulness lest their joyfulness degenerate into fleshly lasciviousness Vers. 14. Is any sick among you let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord. 3. Touching the sick in body that before they fly to Physitians they would turn themselves to God and call for the Ministers of the Church who may stir up repentance faith and comfort in them Furthermore that the Elders pray to God for the sick person Thirdly That if any one amongst the Elders of what order soever hath the gift of healing which flourished in the Church in the Apostles times let him in the name and authority of the Lord Jesus Christ who gave this gift use it and by the example of Christs Disciples who Mark 6.13 having received power from Christ anointed many sick persons with oyl and healed them let him anoint him that is sick concerning the restoring of whose health the Holy Ghost hath certified him For it is certain that the Elders which were endued with the gift of healing did not anoint any that were sick but those onely concerning restoring of whose health they were certified by the Holy Ghost Vers. 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him He shews that there will follow a double effect upon this unction and prayer 1. If he that hath prayed for the gift of miraculous healing believing by special revelation touching the success this prayer coming from such a faith will save the sick from a bodily disease For the Lord saith he will restore health to him and will raise him up The other effect is this If any special sins have drawn the disease to the sick person God being intreated by the sick and the Elders will forgive them Vers. 16. Confess your faults one to another and pray one for another that ye may be healed The effectual fervent prayer of a righteous man availeth much 4. Concerning the giving assistance to one another in the wounds and burthens of conscience that whether admonished by the brethren of their sins or tormented within by the burthen of sin they would confess their sins one to another and pray one for another mutually succouring one another both by counsel and prayer to God that they might be healed There are four reasons of the branch That ye may be healed Reas. 1. Because so the wounds of conscience and errours of life might be healed with which as with diseases they were sick Much Reas. 2. Because the frequent prayer of a righteous man or true believer stirred up by faith and love availeth much as a special means sanctified by God for the obtaining of things necessary for us Vers. 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six moneths 18. And he prayed again and the heaven gave rain and earth brought forth her fruit Reas. 3. Confirming the former because the praying of Elias was efficacious not therefore because it was free from infirmities and passions whereto other believers are obnoxious for he also was subject to like passions But because he prayed fervently in faith according to the will of God revealed to him that the Heavens might be shut and opened Therefore if ye shall earnestly pray one for another he sayes your prayers shall prevail Vers. 19. Brethren if any of you do erre from the truth and one convert him 20. Let him know that he which converteth the sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins Reas. 4. Because if they admonish one another and confess their sins one to another and be instant in prayers to God one for another and become instruments of God for the converting of any wandring sinner Then they should be for the future instruments of saving the souls of their neighbours from death to which he that erres hastens and also instruments for the future of covering and hiding the multitude of sins of an erring brother who unless he had repented his sins should be produced at the Judgement of God for condemnation and death which now are after the admonition of the wandring person and the repentance of him that is admonish'd covered The first Epistle general of PETER Analytically expounded THE CONTENTS THe scope of the Epistle is to confirm in the faith of Christ the Hebrews dispersed amongst the Gentiles and converted to the Faith and to stir them up to perseverance and progress in faith and holiness of life according to the vocation of every one as it appears from the end and intention of the Epistle Chap. 5. ver 12. For which end thanks being given to God for their conversion he exhorts them in general to an holy conversation and to exercise mutual charity in the first Chapter and in the former part of the second Furthermore he descends in particular to duties of subjects towards Magistrates servants towards Masters to mutual duties of husbands and wives and brethren in Christ as well amongst themselves as towards their persecutors in the remaining part of the second Chapter and in the third and fourth Chapter He prosecutes the same doctrine in the fifth Chapter by instructing Elders in the Church and younger men and men of what rank soever in their duties CHAP. I. THere are two parts of the Chapter besides the inscription of the Epistle In the first by way of thanksgiving for their conversion to the faith he commends the truth of the Doctrine of the Gospel or the grace and the excellency of the condition whereunto by faith they were arrived that so he might confirm them in the faith to Ver. 13. In the second from the mentioning of spiritual benefits bestowed upon the believing Hebrews he draws an Exhortation to the study of piety in general and brotherly love in particular Vers. 1. Peter an Apostle of Iesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia 2. Elect according to the fore-knowledge of God the Father through sanctification of the Spirit
store reserved unto fire against the day of judgement and perdition of ungodly men Argum. 4. The Heavens which now are and the Earth which now is are by the same word and his efficacious will reserved unto the fire of the last judgement when the wicked and especially the scoffers at the coming of Christ shall be condemned and perish Vers. 8. But Beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day Hee takes away an Objection The wicked might say why doth hee defer his coming The answer is threefold First Although the Lord seems to defer his coming yet his deferring ought not to be an offence to any because this delay ought not to be estimated by our sense but out of Gods eternity to whom that space of time which seems to us to be very long is but as one day and with whom one day and a thousand years do not differ as to the proportion of measure Vers. 9. The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance Answ. 2. This delaying doth not proceed from slackness as some Judge but from the patience of God towards us to wit the Elect whereas many as yet are not converted and whereof God will have none perish but all in his time to come to repentance which cannot be unless the coming of Christ should be deferred to a season For if God should anticipate the time of judgement decreed by himself some of them which hee hath chosen to salvation from eternity should perish Vers. 10. But the day of the Lord will come as a thief in the night in the which the Heavens shall pass away with a great noise and the Elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up Answ. 3. And Argum. 5. Reproving scoffers from the manner of Christs coming which is described in three things 1. It shall be unawares to men as thieves use to come at such a time when they know they are least expected 2. It shall be with the greatest change of the whole universe 3. With the disanulling of all things wherein the Atheists sought their felicity in the world for the Heavens shall pass away with a great noise the elements shall melt with fervent heat the earth also and the works therein shall be burnt up so that all ought to be sollicitous in preparing themselves rather than to enquire curiously about the manner or time of his coming or to complain of his slackness The Second Part. Vers. 11. Seeing then that all these things shall be dissolved what manner of persons ought yee to be in all holy conversation and godliness The second part of the Chapter follows wherein hee draws this Doctrine into use by an Exhortation to follow after godliness and to perseverance in it The Arguments of the Exhortation are eight Argum. 1. By requiring a testimony from their consciences All these visible works especially which are in the earth are to be dissolved Therefore wee ought to follow after holiness Vers. 12. Looking for and hasting unto the coming of the day of God wherein the Heavens being on fire shall be dissolved and the elements shall melt with fervent heat Argum. 2. Because so it becomes you who expect with hope and hasten with desire to meet the Lord at his coming i. e. it behoves you hoping for the coming of Christ to labour patiently in your vocation and to endeavour after holiness Wherein Argum. 3. Because the coming of the Lord to judgement will be so terrible that the Heavens being on fire shall be dissolved and the elements shall melt with fervent heat Vers. 13. Nevertheless wee according to his promise look for new Heavens and a new Earth wherein dwelleth Righteousness 14. Wherefore Beloved seeing that yee look for such things be diligent that yee may be found of him in peace without spot and blameless Argum. 4. Because according to the promises of God Isa 65.17 and 66.22 wee expect new Heavens and a new Earth wherein the just alone shall dwell Therefore wee ought to endeavour after holiness and righteousness who have this hope Hee calls both the Heavens and the Earth the habitation of the just because the world shall be the Possession Palace and Kingdome of the Elect who shall accompany Christ wheresoever hee shall go Be diligent Hee adds Argum. 5. With a repetition of his Exhortation to holiness Being diligent that being without spot and blameless yee may be found of Christ in peace i. e. being reconciled to God and be accounted the friends of Christ by him when hee shall come to judgement Vers. 15. And account that the long-suffering of our Lord is salvation even as our beloved Brother Paul also according to the wisdome given unto him hath written unto you Argum. 6. With preventing an Objection yee ought to be so far from being overcome with weariness because Christ seems to defer his coming that on the contrary yee ought to account it a sign of salvation given to all of you that this is not delay but rather the forbearance of the Lord and slowness to wrath Even as Argum. 7. Paul in his Epistle written to you Hebrews according to the abundant measure of wisdome given to him diligently exhorts you to follow after holiness and patience under the hope of Christs coming as in many places so especially in the end of Chap. 10.36 verse Therefore ought yee to follow after holiness and patience Vers. 16 As also in all his Epistles speaking in them of these things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction Hee takes occasion from the mention hee made of the Epistle of Paul to the Hebrews of commending the rest of Pauls Epistles for Canonical and to take away the offence upon the difficulty of some places in his Epistles from this that neither the sayings of Paul nor any other Scriptures are wrested unless by those that are unlearned and unstable or perverse men and that to the destruction of them that pervert them Vers. 17. Yee therefore Beloved seeing yee know these things before beware lest yee also being led away with the errour of the wicked fall from your own stedfastness 18. But grow in grace and in the knowledge of our Lord and Saviour Iesus Christ to him be glory both now and for ever Amen Argum. 8. Propounded by way of Exhortation to shake off the idleness of the flesh Being fore-admonished concerning the errours of false Teachers by which they seduce their Disciples from the way of Truth and Holiness yee ought so much the more not onely to beware lest yee fall from your own stedfastness i. e. from the Faith and Obedience
In the dissimilitude betwixt themselves and their promises For they promised liberty to others when they drew them into bondage of sin and they themselves were the servants of corruption both as to their practice and the principles of their doctrine For there is no other Christian liberty than that which brings those that are freed from sin and the servile yoak of the Covenant of works to the free obedience of Righteousness For Hee proves these Libertines with their Disciples to be the most abject and miserable slaves to sin by four reasons Overcome Reas. 1. Because they are vanquished and overcome by sin to whose servitude they yeeld themselves being allured by the deceiveableness of false doctrine Therefore they are truly slaves Vers. 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning Reas. 2. Because they and their Disciples by Apostacy from an holy conversation fall into a worse condition than that was wherein they lived before they gave their names to Christ. For after they renounced in Baptism the pollutions of the world and through the knowledge of Christ whatsoever betaking themselves into the bosome of some Church of Christ have escaped them if afterwards they be intangled again in those pollutions and have yeelded to them their last end is worse than their beginning Vers. 21. For it had been better for them not to have known the way of Righteousness than after they have known it to turn from the holy commandement delivered unto them Reas. 3. Proving the former because they knowingly and willingly run as fugitives to the tents of their adversaries from the known way of Righteousness and from the holy commandement once delivered unto them which sin is much more grievous and the servitude harder than if they had never known the way of Righteousness for their condition would be better in ignorance than in Apostacy Vers. 22. But it is happened unto them according to the true Proverb The Dog is turned to his own vomit again and the Sow that was washed to her wallowing in the mire Reas. 4. Making for removing of the scandal which might arise from their Apostacy because by their Apostacy they shew that they never were of the true Sheep of Christ but in Baptism and a visible sanctity of life wherein they sometimes vaunted themselves to be Saints they shew themselves to have been Sows and Dogs and to have alwaies been so without spiritual and internal renovation of their nature And therefore no wonder if it happen unto them according to the true Proverb As the Dog though purged by vomiting yet hee licks up again that which hee hath vomited and the Sow though washed yet shee returns to her wallowing in the mire So Apostates though they may profess repentance from their sins and Faith in Christ and obedience of his commands yet if occasion serves they turn to their former manners CHAP. III. HEE passes on to another Admonition concerning their bewaring of scoffers who denyed the coming of Christ whose blasphemy hee reproves to vers 11. In the second hee shews the use and fruit of his Doctrine chiefly touching the coming of Christ to the end Vers. 1. This second Epistle beloved I now write unto you in both which I stir up your pure minds by way of remembrance 2. That yee may be mindful of the words which were spoken before by the holy Prophets and of the commandement of us the Apostles of the Lord and Saviour That hee may make a way for those things that follow hee propounds the scope of both Epistles viz. by admonitions to stir up the minds of the truly faithful to constancy in Faith and Obedience to the Doctrine of the Gospel which they had learned out of the Scripture of the Prophets and the teaching of the Apostles Vers. 3. Knowing this first that there shall come in the last dayes scoffers walking after their own lusts That they might beware of Atheists and mockers at piety hee describes such sort of Monsters four waies First From the Antecedent prediction of the Holy Ghost warning thee of the coming and frequency of those wicked scoffers about the end of the world as capital enemies of the Gospel who in the times of the Gospel would make a laughing stock at all piety Secondly From their vicious life that they will lead a life according to their lusts Vers. 4. And saying where is the promise of his coming For since the Fathers fell asleep all things continue as they were from the beginning of the Creation Thirdly From their blasphemous speeches that they will also dare impudently to deny the Lords coming to judgement and openly accuse Gods promises of falsitie Fourthly From their pertinacious defence of their blasphemy that they would dare to dispute against the Lord coming as if hee would not come at all but that the world should endure for ever Therefore because many ages being past the Judge doth not as yet come and because all things remain in our times as they did from the beginning of the Creation they make their carnal sense the measure of their Faith and cast the Word of God behinde their backs Vers. 5. For this they willingly are ignorant of that by the Word of God the Heavens were of old and the Earth standing out of the water and in the water Hee reproves these blasphemous Dogs in five Arguments Argum. 1. Because they scornfully reject the knowledge offered them out of Gods word and are willingly ignorant that by the word of God the world was created for if they should acknowledge the Creation to be by the word of God they ought also to acknowledge an end of the world foretold in the word of God The Earth Argum. 2. They are willingly ignorant of and shut their eyes against that constant miracle of the earth rising out of the water and consisting by the water by which it is made solid so that it crumble not to dust when the whole earth by its own nature being the lowest element should sinck and be covered and drowned in the waters In which miracle wee may perceive that nature is governed and establish'd by the will of God alone that it may so continue or otherwise as it shall please God Vers. 6. Whereby the world that then was being overflowed with water perished Argum. 3. That the earth contrary to nature appears out of the waters and that all things do remain alwaies in the same state is evident out of the history of the deluge whereby the former order being changed the world or mankind that then was is perished in those overflowing waters Therefore it is not incredible but that the world passing on shall suffer the change which the word of God hath foretold Vers. 7. But the Heavens and the Earth which are now by the same word are kept in