ordinary So do Gods Ministers bless the people in the Lords name 4. A blessing of authority extraordinary So Melchisedec blessed Abraham and the Prophets and Patriarchs such as by inspiration they were directed to bless And this official blessing with authority proveth Superiority whether it be ordinary or extraordinary 5. There is a blessing of power of it self effectual So blesseth Christ and so God blesseth men From this 1. The Excellency of the office of Gods Ministers is evident who are appointed to bless the people in Gods Name 2. And how they should bee respected in love for their work sake 3. And how they should walk worthy of that high and holy employment leâ—t their sins make them vile and contemptible before the people as in Malachies time Mal. 2.9 Vers. 8. And here men that dye receive Tythes but there hee receiveth them of whom it is witnessed that hee liveth Another point of Comparison tending to this end The Levites in their tything were mortal men one succeeding another But Melchisedec in type of his Priesthood and Scriptural being and Christ in the truth of his Priesthood are immortal And therefore Melchisedec as the typical Priest and Christ as the true Priest are greater than Levitical Priests by as much as immortality is above mortality Then Every Age hath Christ for a Priest living in their own time to deal for them with God And what benefit they get by him in their own time hee can make forth-comming unto them even for ever Vers. 9. And as I may so say Levi also who receiveth Tythes paid Tythes in Abraham 10. For hee was yet in the loyns of his Father when Melchisedec met him Another reason to this same purpose Levi paid Tythes to Melchisedec in Abrahams loyns Therefore Melchisedec is greater in his Priesthood than the Levitical Priests So was Christ in Abrahams loyns will you say I answer Christ was the true represented Priest even when Melchisedec met Abraham and in Melchisedec's person as type the honour was done to Christ in truth and to his Priesthood by Abraham And again Christ was in Abrahams loyns onely in regard of the matter of humane nature not for the manner of propagation and so is exempted from the Law of natural posterity 1. Alwaies from this reasoning wee learn That as receiving Tythes proveth superiority in office So paying of Tythes or maintenance in room of Tythes proveth subjection to that office and office-bearers which receive the same And so maintenance of Ministers should be a matter of honouring of them or rather of him that sent them of its own proper institution though men turn it into a beggarly stipend and count the more basely of the office because of the manner of maintenance 2. From the reason of Levies paying of Tythes in Abrahams loyns wee learn That there is ground in nature for imputation of the Fathers deed unto the children descended of him by natural propagation so that as justly may God impute unto us Adams sins as to Levi Abrahams Tythes paying Vers. 11. If therefore perfection were by the Levitical Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron To the end of the Chapter he sheweth a necessity of the abolishing of the Levitical Priesthood and establishing of Christs One reason is in this verse because perfection was not to be had by the Levitical Priesthood By Perfection is understood a perfect satisfaction for our sins and a perfect purchase of all that wee have need of unto eternal life He proveth that such perfection could not be had by Aarons Priesthood because then there had been no need of another Priesthood after Aarons if perfection could have been by his Priesthood But the Scripture sheweth that there behoved to arise a Priest after Melchisedec's order by whom perfection was to be gotten Psalm 110. 1. Therefore perfection could not be by Aarons Priesthood From this wee learn That under the Law remission of sins and eternal life was not obtained by virtue of any sacrifice then offered but by the virtue of Christs Sacrifice and Christs Priesthood represented thereby 2. But why could not perfection be by that Priesthood He giveth a reason saying For under it the people received the Law The word importeth as much as the people were then legalized disciplined after a Legal manner that is the Law was still urged upon them still they were pressed to give perfect obedience under pain of the curse still God dealt in the external form of handing them as one not satisfied for any thing that was offered as yet in their name Therefore perfection could not be had by that service For it was evident that neither God was pacified nor their consciences quieted by any thing in that Priesthood but all were sent to the thing signified and to the time which was to come in the Messia's manifestation Then Comparing their time and ours for outward manner of handling as they were legalized that is straightly urged by the yoak of the Law wee were evangelized that is smoothly entreated under the Gospel God laying aside terrour entreating us to bee reconciled and to come and receive Grace for Grace Vers. 12. For the Priesthood being changed there is made of necessity a change also of the Law From the change of the Levitical Priesthood he inferreth of necessity the abolishing of the Levitical Law and of our obligation thereunto Then 1. The Levitical Priesthood and the Levitical Law do stand and fall together 2. The Levitical Law cannot stand with any other Priesthood than Aarons it cannot stand with Christs under the Gospel 3. Christs Priesthood seeing it is another than Aarons must have another Law other Ordinances and Statutes than Aarons a Law and Ordinances suitable unto it self 4. To use Levitical Ceremonies under the Gospel is to confound the Priesthood of Aaron and Christ. Vers. 13. For hee of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the Altar 14. For it is evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning Priesthood 15. And it is yet far more evident For that after the similitude of Melchisedec there ariseth another Priest 1. Hee proveth that Aarons Priesthood is changed and the Ordinance thereof because Psal. 110. speaketh of Christs Priesthood that is fâ—eed from the service of the Altar By the Altar hee meaneth the material Altar commanded in the Law Another Altar hee knoweth not And Christs Priesthood hee declareth to be freed from the service of this Altar beside which no Law could tye it to any other Altar Then Christs Priesthood is freed from the Altar which God commandeth and all the service thereof And whosoever will erect another material Altar in Christs Priesthood and tye his Church unto it must look by what Law they do it 2. From
and diligently indeavour the bringing forth of the fruits of Faith because in the resurrection the Lord will give us whatever wee have lost with men viz. the reward of good works CHAP. XVI THere are three parts of this last Chapter In the first is contained the last Article of the Epistle concerning a Collection for the poor Jews to vers 5. In the second is contained the conclusion shewing for the most part familiar matters to vers 19. In the third hee mentions salutations of the Saints to the end Vers. 1. Now concerning the Collection for the Saints as I have given order to the Churches of Galatia even so do yee As touching the Collection The famine which was prophesied by Agabus Act. 11.28 as also the persecution did much distress the Churches in Iudea wherefore the Apostles living at Ierusalem exhort Paul and Barnabas that they would take care to make a collection amongst the Gentiles to succour the need of the poor Jewes Gal. 2.20 hee speaks of this contribution commanding that on the Lords Day whereupon all Christians ceased from their labours and met publikely to the Worship of God that every one according to his ability without vain-glory should cast something into the Treasury There are six reasons of his Exhortation The first is from the example of other Churches by name of those which were in Galatia who were bound to the same duty under the same Precepts Vers. 2. Upon the first day of the week let every one of you lay by him in store as God hath prospered him that there bee no gatherings when I come Reason 2. Because nothing is required of them unfitting or burdensome but that once every week in convenient time and place every one would contribute according to that measure wherewith God had blessed him And the manner is plain whereby the collection might bee made publikely every Lords Day and yet every one should lay it by himself i. e. no man knowing the sum We may imagine that they imitated the example of the Antient Church a bored Chest being placed in the entrance to the house where they met for the Worship of God Lest when I come Reason 3. Because hee was about to come unto them to enquire of their obedience Here wee have the fourth Reason lest upon their putting off or neglecting the matter they might bee found unprepared when the Apostles should come and might make their collection not so seasonable with greater difficulty and prejudice Vers. 3. And when I come whomsoever you shall approve by your letters them will I send to bring your liberality unto Jerusalem Reason 5. Hee prevents an objection lest there should bee any suspition of laying out their collection Behold I will commit your charitable contribution to bee carried to Jerusalem unto men approved chosen by your selves whom I will send together with you with letters Vers. 4. And if it bee meet that I go also they shall go with mee Reason 6. Because this business so well likes mee that I am ready not only to commend your messengers to the Churches which are in Iudea by our Epistle but if it shall seem meet I also have determined to go along with those whom you commit the charge of this business to The Second Part. Vers. 5. Now I will come unto you when I shall pass thorough Macedonia for I do pass thorough Macedonia 6. And it may bee that I will abide yea and winter with you that yee may bring mee on my journey whithersoever I go 7. For I will not see you now by the way but I trust to tarry a while with you if the Lord permit The second part of the Chapter is the Epilogue of the Epistle containing for the most part matters familiar which also appertained to the edification of the Corinthians The Articles of this conclusion are six The first concerns his coming whereof hee gives them hopes ver 5. and of his stay among them for the confirmation of mutual friendship and their consolation if it was the Will of God ver 6 7. Vers. 8. But I will tarry at Ephesus until Pentecost 9. For a great door and effectual is opened unto mee and there are many adversaries Why hee deferred his coming determining to stay longer at Ephesus till the time of the Jews Feast which to that day they that Judaized observed hee gives two Reasons 1. Because God had opened a great door or offered an abundant occasion for the gaining of many or converting them to the Gospel and apparently gave a blessing to his labours which hee calls an effectual door Another Reason because the tumult of adversaries was so great his Presence was most requisite and Satan in his absence did much harm Vers. 10. Now if Timotheus come see that hee may bee with you without fear for hee worketh the work of the Lord as I also do 11. Let no man therefore despise him but conduct him forth in peace that hee may come unto mee for I look for him with the Brethren Article 2. Wherein hee carefully commends Timothy unto them if hee should come to them as his most dear Son who is called the Apostles Son because in Preaching the Gospel hee followed his steps serving God holily as hee did that they would defend him from injuries treat him honourably bring him on his journey when hee returned guard him from dangers by the way that hee might come safe to him Vers. 12. As touching our brother Apollos I greatly desired him to come unto you with the Brethren but his will was not at all to come at this time but hee will come when hee shall have convenient time Article 3. Wherein that the Corinthians might not take it ill that the Apostle while hee came did not send Apollos the Evangelist a man familiar with them who watered the Apostles planting amongst them hee clears himself that hee had not a will then to come but gives them hopes of his coming when hee shall have a fit opportunity Vers. 13. Watch yee stand fast in the faith quit you like men bee strong 14. Let all your things bee done with charity Article 4. Wherein hee exhorts them to five military duties of Christian-souldiers 1. That although neither hee nor Apollos should come unto them yet in the mean time they should keep continual watch lest Satan should come upon them while they were secure and drunk with worldly cares 2. That they should bee constant in the Faith firmly holding the truth of the Gospel being united unto Christ by Faith 3. That they would shew themselves men in every combate against the adversaries of Faith and their salvation 4. That they would bee strong in the Power of God and not faint under the evils they any time met with 5. That they would constitute Charity the Arbitrator of all things both Ecclesiastical and Civil serving the common good in every thing Vers. 15. I beseech you Brethren you know the house of Stephanas that it is the
an oath because so the gravity of the matter required Therefore not out of any levity did hee defer his comming unto them Vers. 24. Not for that wee have dominion over your Faith but are helpers of your joy for by Faith yee stand Hence arises another Objection Therefore thou makest thy self Lord of our Faith as if thou couldest punish when thou wouldest Hee answers by denying any Mastery affirming the power of his Ministery and that to bee imployed to the benefit of the Church that timely Censures according to the Will of Christ being used those that repented might at length rejoyce Hee gives an account why hee denyed any dominion over their Faith because Faith is the bond of conjunction with Christ by which Faith wee stand fast in the Grace of God in right and title unto Christ in the possession of things present and in hopes of future good things Therefore Faith admits no Lord besides God it admits of men onely as Ministers and helpers CHAP. II. THere are two parts of this Chapter In the first hee proceeds in his Apology for his constant good will towards the Corinthians to vers 14. In the other hee begins his Apology for his Ministery to the end In the first to the former Arguments whereby hee proves that his mind was not alienated from the Corinthians hee adds eight signs of his good will towards them Vers. 1. But I determined this with my self that I would not come again to you in heaviness Sign 1. That the cause why hee changed his purpose concerning his comming to them was lest hee should bring sadness to the Corinthians at his comming being compelled more severely to correct their manners which hee did desire might bee amended before his comming Vers. 2. For if I make you sorry who is hee then that maketh mee glad but the same which is made sorry by mee Sign 2. That his sympathy was so much with the Corinthians that hee could not unless they were glad rejoyce neither moderate himself from sorrow so long as any one amongst them by reason of him remained sad Vers. 3. And I wrote this same unto you lest when I came I should have sorrow from them of whom I ought to rejoyce having confidence in you all that my joy is the joy of you all Sign 3. That the writing not onely of the former Epistle but also of this second was undertaken for this end lest if hee had come to those and had found them impenitent besides his sorrow for their sin hee might have been forced to a new sorrow which necessary severity would create both to them and himself Having confidence Sign 4. That hee was perswaded that his joy was matter of joy to the Corinthians themselves and their joyes were both to him and them common Vers. 4. For out of much affliction and anguish of heart I wrote unto you with many tears not that you should bee grieved but that yee might know the love that I have more abundantly unto you Sign 5. That the former Epistle which necessarily was more sharp was not writ by him without tears and truly for that end that hee might testifie his ready mind towards them not that hee might make them sorry Vers. 5. But if any have caused grief hee hath not grieved mee but in part that I may not over-charge you all Sign 6. His friendly mind towards the Corinthians That the Apostle did esteem as nothing that heaviness which the incestuous person had created to him in comparison with that sadness which hee had caused to all the Corinthians Hee addeth in part because his grief was now turned into joy through the incestuous persons repentance Therefore by way of mitigation hee saith that hee added in part for the incestuous persons sake now a penitent lest hee should cast a burden on him already burthened in himself if hee should too much aggravate his sin Vers. 6. Sufficient to such a man is this punishment which was inflicted of many Sign 7. That now hee was ready to receive the penitent incestuous person into favour and so to give a proof of his lenity and meekness that it might appear that the former severity came not but from love and his desire of advantage to the Church of Corinth To which end hee declareth that the chastisement of this Incestuous person inflicted by the Authority of many i. e. the Governours of the Church the Church it self consenting after his repentance appeared was sufficient Vers. 7. So that contrariwise yee ought rather to forgive him and comfort him lest perhaps such an one should bee swallowed up with over much sorrow That hee might shew his meekness towards the penitent Incestuous person hee adviseth that hee may by the Corinthian Church bee again received into favour for these six Reasons annexed Reason 1. Because they are bound to forgive the penitent and to comfort him no less than they were bound to excommunicate him being impenitent Lest perhaps Reason 2. Because otherwise it was dangerous lest hee should bee swallowed up with over much sorrow except they should now receive the penitent into favour again Vers. 8. Wherefore I beseech you that you would confirm your love towards him Reason 3. Because especially they were so desired by the Apostle they are bound to testifie their love towards him to wit by shewing themselves to have excommunicated that man not that they might destroy him but that by repentance they might save him Vers. 9. For to this end also did I write that I might know the proof of you whether you bee obedient in all things Reason 4. Because by this means they were about to shew themselves obedient to the command of the Apostle in all things as before in excommunicating so now also by absolving him from the bond of excommunication wherein the Apostle did prove their obedience Vers. 10. To whom yee forgive any thing I forgive also for if I forgave any thing to whom I forgave it for your sakes forgave I it in the person of Christ. 11. Lest Satan should get an advantage of us for wee are not ignorant of his devices Reason 5. Because the Apostle for the sake of the Corinthians had granted him pardon and was about to forgive him Therefore it was meet that they for the Apostles sake should forgive this man also Get an advantage Reason 6. Lest through the craftiness of Satan the Church should suffer harm except now they should forgive him repenting for by ever much severity sinners may bee brought into desperation or a deparâ—ing from the Church because of Satan whose arts and deceits to do harm are not unknown to the Church Vers. 12. Furthermore when I came to Troas to preach Christs Gospel and a door was opened unto mee of the Lord 13. I had no rest in my spirit because I found not Titus my Brother but taking my leave of them I went from thence into Macedonia Sign 8. His constant good will towards the Corinthians That
than that as in a Glass it might shew to the Church how far men are distant from Righteousness what else did Legal Promises and Threatnings speak if thou canst not perform these conditions if now thou dost shamefully violate all those thou art undone and utterly lost unless thou takest another course for salvation Lastly To the same end did the Ceremonies tend For what purpose were Sacrifices and Washings but that they should bee exercised in the daily meditation of their filthinesses and deserved damnation and should behold in the image of an innocent Creature killed before their eyes the necessity of their Redemption by a Messias who is that immaculate Lamb of God and beleeving in him to Justification Vers. 25. But after that Faith is come wee are no longer under a School-Master Argum. 23. From the abolition of the external Discipline of the Legal Covenant which hee intimates vers 23. when hee determined that the use of his Discipline was before the time of the Gospel and until the time of Faith and vers 24. when hee compared this Discipline to a School-Master whose office is onely appointed for our childish age The Argument is propounded After Christ was manifested and the time of the Gospel the time of manifesting the free Covenant â—or the time of Faith is now come wee are no more under the pedagogie of the Legal Covenant or the external Discipline wherewith the Church was exercised onely until the comming of Christ i. e. until and not beyond the time of Faith Therefore wee are so far from being justified by the Law that the whole of the external Legal Discipline is now abolished under the Gospel Hee doth not say that the Moral Law is abolished but hee saith that that pedagogical manner of urging the Legal Covenant together with the appendages of Ceremonies is abolished For although the faithful are freed from the Law as a Covenant or as it imports the Covenant of Works yet they are not freed from the Law commanding or as it is the rule of manners but rather they are obliged with a nearer and sweeter tye by the Covenant of Grace to obey the Law Vers. 26. For yee are all the Children of God by Faith in Christ Iesus Hee applies the former Argument to the faithful Galatians and proves them not to bee under the Legal Pedagogie but to bee exempted from the yoak of Levitical Ceremonies by three Reasons Reason 1. All yee faithful Galatians are in the number of Children i. e. of those that are grown to full age by reason of your Faith in Christ now manifested Therefore yee are not under the childish Pedagogie of Ceremonies or Legal Discipline Vers. 27. For as many of you as have been baptized into Christ have put on Christ. Reason 2. Confirming the former Now Circumcision being made void yee by the Sacrament of Baptism have so put on Christ the Son of God and in the presence of God you carry the name and person of Christ that yee may bee esteemed to bee in him and not in your selves Therefore yee being the Children of God grown up are exempted from the Pedagogie of the Law Vers. 28. There is neither Iew nor Greek there is neither Bond nor Free there is neither Male no Female for yee are all one in Christ Iesus Reason 3. Preventing a tacit Objection and shewing that the Gentiles have no need of Legal Ceremonies that by those they may bee joyned after the manner of Proselytes with the People of God Because in the business of Faith there is no difference of Nation whether thou bee Jew or Greek nor of condition whether thou bee a Servant or Free neither whether thou bee the Male or the Female For all you whosoever are indued with true Faith do constitute and as it were make up one person in Christ Therefore yee Galatians are no less children grown up than wee Apostles or some other faithful Jews Therefore yee are exempted by Christ from the childish Pedagogie of Ceremonies Vers. 29. And if yee bee Christs then are yee Abrahams seed and heirs according to the Promise Hee prevents another tacit Objection intimating as if they could not bee the seed of Abraham any otherwise than by a being united to the People of God by Circumcision and the observation of Ceremonies and withall hee brings Argument 24. to prove that Justification is not by the Law but by Faith which may bee thus formed They that are united by Faith to Christ and so made that blessed seed of Abraham and heirs according to the Promise and not according to the Law or Covenant of Works they are not justified by the Works of the Law but by the Faith of the Promise But yee are united to Christ and made Abrahams seed according to the Promise and not Heirs hereafter according to the Law Therefore yee are not justified by the Worke of the Law but through the Faith of the Promise CHAP. IV. THere are three parts of the Chapter In the first the Apostle doth exhort them to renounce the yoak of Ceremonies to vers 12. In the second there is a courteous invitation moving them to return to a sound mind and to the Doctrine which hee had taught them in the beginning concerning Righteousness by Faith to vers 21. In the third hee confirms the whole disputation and illustrates it by a signal allegory to the end As to the first part of the Chapter bee converts his disputation into an Exhortation to the Galatians that they renouncing the servile yoak of the Law should carry themselves as the Free-men of Christ. The hortatory Proposition is this yee ought to renounce the yoak of Ceremonies The Arguments for confirmation are ten Vers. 1. Now I say that the Heir as long as hee is a Child differeth nothing from a servant though hee bee Lord of all 2. But is under Tutors and Governours until the time appointed of the Father 3. Even so wee when wee were children were in bondage under the elements of the world Argum. 1. From the servile and childish external condition in which the Church before the comming of Christ was constituted which hee illustrates by this similitude As an Heir so long as hee is an Infant or under age although hee bee Lord of all his Fathers goods according to the Law yet in respect of possession and exercise of the Law or as to external liberty hee differeth nothing from a servant vers 1. but remaineth in subjection to Tutors and Guardians until the time appointed by his Father vers 2 so the Church of God whereof wee are members as to its external state under torrene figures and worldly elements or the rudiments of legal Ceremonies as an Abeâ—edarian sticking in the rudiments of A B C did undergo a hard bondage until Christ. Hence the Argument Childish and servile is the yoak of Legal Ceremonies onely appointed to the Infant and under-age-Church before the comming of Christ Therefore yee Galatians who are under the Gospel
the Spirit not of the flesh by Faith and not by any natural bond or tye Vers. 33. Nevertheless let every one of you in particular so love his Wife even as himself and the Wife see that shee reverence the Husband Letting the mystery pass hee returns to the Precepts touching the duties of Husband and Wife and in the last place adds Precept 3. wherein hee reduces all the duties of the Husband to sincere love such as is the love wherewith hee loves himself and this love hee presses upon them On the other side hee reduces all the duties of the Wife to fear and reverence towards her Husband that shee offend him not but indeavour in the Lord to please him in all things CHAP. VI. HEE proceeds to give Precepts touching oeconomical and common Christian duties There are two parts of the Chapter The first contains four Precepts touching oeconomical duties to vers 10. The other is the conclusion of the Epistle containing some common duties unto the end Vers. 1. Children obey your Parents in the Lord for this is right Precept 1. to children that they should honour their Parents and yeeld reverence and obedience to them in all things so far as is possible and pleasing to God the reasons hereof are four 1 Because it is required by all Law both of God and of Nature that children should obey their Parents Vers. 2. Honour thy Father and thy Mother which is the first Commandement with Promise Reas. 2. Because the obedience of children is expressly mentioned in the Commandements as a part of honour due to Parents and commanded in the Law Which is Reas. 3. Because this is the first command which hath a particular promise particularly applyed Vers. 3. That it may bee well with thee and thou mayest live long on the earth Reas. 4. Because the obedience of children towards their Parents conduces to the childrens good and hath a special blessing the lengthening of temporal life which Promise is either simply fulfilled or else by change of the benefit for one much better of a better life Vers. 4. And yee Fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Prec 2. Touching the part and duty of Parents towards their children that on the one side by too much severity towards their children they abuse not their Fatherly power lest they drive their childrens affection from them and on the other side that by too much indulgence they do not nourish any childish malepertness in their children but that rather they strive to correct their vices and instruct them in good manners in the fear of the Lord. Vers. 5. Servants bee obedient to them that are your Masters according to the flesh with fear and trembling in singleness of your heart as unto Christ Prec 3. Of the duty of Servants towards their Masters the parts whereof are six 1 That they obey their Masters acknowledging their external servile condition to bee from God and that they are not freed from a political servitude by Christ who neither takes away nor changes Governments 2 That they remember that their Masters are not Masters of their consciences but of the flesh or outward man and in things which concern this life 3 That they serve them in reverence and in fear of their anger 4 That laying aside deceit they deal truly and sincerely with their Masters 5 That they serve them with reference to Christs command and so in obeying them they will serve Christ. Vers. 6. Not with eye-service as men-pleasers but as the servants of Christ doing the Will of God from the heart 5. With good will doing service as to the Lord and not to men 6 That without flattering deceit they take care of their Masters business no less in their absence than when they are present to over-look them and not onely that they may please their Masters but that they may please God Lastly That they serve not out of self-love or meer fear but out of good will as those that serve God and not men for hee serves God who obeyes him commanding him to serve his Master Vers. 8. Knowing that whatsoever good thing man doeth the same shall hee receive of the Lord whether hee bee bond or free Besides the Arguments which are tacitly couched in what went before to confirm this Precept hee adds the hope of reward which they shall receive from God who liberally rewards the works of his servants whether they bee free or bond in the flesh Vers. 9. And yee Masters do the same things unto them forbearing threatning knowing that your Master also is in Heaven neither is there respect of persons with him Prec 4. Concerning the duty of Masters towards their servants That proportionably making use of the same virtues they should exercise their masterly power over their servants after a Christian manner and particularly that they should bee moderate in threatnings lest they rule tyrannically over them Knowing Hee adds two reasons 1 Because they have the Lord above them who is able to revenge their weak tyranny 2 Because God is just who doth not respect the person of the Master or servant but beholds the cause and work of both according to equity The Second Part. Vers. 10. Finally my Brethren bee strong in the Lord and in the power of his might The other part of the Chapter contains the conclusion of the Epistle which hath in it four points In the first hee exhorts them to constancy in Faith and Holiness of life and to put on the spiritual armor against our enemies with whom wee must grapple as long as wee live Brethren saith hee bee yee strengthened in the Lord. The Arguments to press on this Exhortation are three Argum. 1. Because they have communion with the Lord in whom is power and strength in whom if yee continue by Faith and make use of his Grace hee will bee ready to help you with his power and effectual operation that so you will both dare to venture on and bee able valiantly to oppose all your enemies and hinderances Therefore bee yee strengthened in the Lord. Vers. 11. Put on the whole Armour of God that yee may bee able to stand against the wiles of the Devil Argum. 2. Because you are armed with all sorts of weapons which are necessary for your war which weapons hee exhorts them to put on that they may bee able to stand in the fight against the Devils assaults and treachery Vers. 12. For wee wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this world against spiritual wickedness in high places Argum. 3. Because our strife is not meerly with men or against our own flesh or against men onely such a fight might seem tolerable but wee are to fight against the author of all these evils the Devil and the whole army of unclean spirits who are no weak and ordinary souldiers but all of them
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