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lord_n	abundance_n	heart_n	zion_n	23	3	8.5815	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35951	An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...; Expositio analytica omnium Apostolicarum Epistolarum. English	Dickson, David, 1583?-1663.; Retchford, William.; Dickson, David, 1583?-1663. Epistle of Paul to the Hebrews.	1659 (1659)	Wing D1403; ESTC R7896	807,291	340

was no less troublesome to mee than the absence of any father uses to bee from his children Truly I sympathized with you as an orphane brother is wont to symphatize with his orphane brethren For a short Arg. 2. I hope I shall not bee absent from you long but onely for a little time Not in heart Arg. 3. I was not absent from you in heart and affection although in body More abundantly Arg. 4. By how much the more I am troubled for my absence from you so much the more abundantly I desire to see you Vers. 18. Wherefore wee would have come unto you even I Paul once and again But Satan hindred us Arg. 5. I was ready to come once and again that you might bee confirmed in faith but Satan prevented my business and cast many impediments in the way of my coming Vers. 19. For what is our hope or joy or crown of rejoycing Are not even yee in the presence of our Lord Iesus Christ at his coming 20. For yee are our glory and joy Arg. 6. Confirming the former My hope concerning your perseverance is so great my joy concerning your conversion is so great the crown of my glorying in the fruits of my Ministry and in you is this that yee may bee accounted with the chiefest Churches converted to the faith by my Ministry And unless yee were to bee esteemed such of whom I pray you could I hope well rejoyce or glory Truly yee shall bee esteemed the chief amongst those that are converted by mee in the sight of our Lord at his coming which I confirm to you with a frequent affirmation Therefore bee yee very fully perswaded of my friendly love towards you CHAP. III. IN this Chapter hee goes on to confirm his love towards them and to establish them in the faith which hee had taught them Vers. 1. Wherefore when wee could no longer forbear wee thought it good to bee left at Athens alone For this end hee produces ten Arguments All which prove that the Thessalonians were most dear to the Apostle Arg. 1. By reason of my desire of confirming you in the faith I had rather tarry alone at Athens in many storms of afflictions than that yee should be longer destitute of consolation and confirmation Therefore yee are most dear to mee Vers. 2. And sent Timotheus our brother and Minister of God and our fellow-labourer in the Gospel of Christ to establish you and to comfort you concerning your Faith Argum. 2. I have sent unto you Timothy my very familar friend who although hee is my most intimate Brother and a faithful Minister of God and my fellow-labourer in the Gospel of Christ yet I am willing to bee deprived of his company That yee might receive comfort and confirmation in the Faith Therefore yee ought to bee most dear unto mee Vers. 3. That no man should bee moved by these afflictions for your selves know that wee are appointed thereunto Argum. 3. I was more affraid lest yee should bee offended at my afflictions for the Gospel than I regarded my own trouble Therefore I would have you now strengthened against this scandal 1 Because yee have learned out of the Gospel how it is appointed of God that wee Apostles before all others should suffer many afflictions for the truth of the Gospel Vers. 4. For verily when wee were with you wee told you before that wee should suffer tribulation even as it came to pass and yee know 2 Because I had told you before that afflictions for the Gospel did abide for mee as the event hath made it manifest Vers. 5. For this cause when I could no longer forbear I sent to know your Faith lest by some means the tempter have tempted you and our labour bee in vain Argum. 4. I feared lest the Devil by some of his arts had moved you from the Faith and so my labour had been lost Wherefore I have sent to you Timotheus who might understand your constancy in the Faith Therefore c. Vers. 6. But now when Timotheus came from you unto us and brought us good tidings of your Faith and Charity and that you have good remembrance of us alwaies desiring greatly to see us as wee also to see you Argum. 5. I much rejoyce upon the message that Timotheus brought of your Faith towards Christ of your love towards the Saints and of your desire of seeing my face Therefore c. Vers. 7. Therefore Brethren wee were comforted over you in all our affliction and distress by your Faith Argum. 6. The consolation arising to mee from your Faith hath allayed and excelled all my grief which I took from the afflictions and necessities either lying upon or hanging over mee Therefore c. Vers. 8. For now wee live if yee stand fast in the Lord. Argum. 7. It shall bee certain happiness if you abide constant Therefore it is necessary that yee bee most dear to mee Vers. 9. For what thanks can wee render to God again for you for all the joy wherewith wee joy for your sakes before our God Argum. 8. Confirming the former so great occasion was offered mee of sincere rejoycing in the presence of God for your perseverance that I know not how great thanks to render to God Therefore c. Vers. 10. Night and day praying exceedingly that wee might see your face and might perfect that which is lacking in your Faith Argum. 9. I continually pray God that I may see your faces and amend the defects of your Faith and encrease the measure of it by opening to you more fully the mystery of the Gospel Therefore c. Vers. 11. Now God himself and our Father and our Lord Iesus Christ direct our way unto you Argum. 10. How dear yee are to mee yee may gather out of the summe of my prayer for you There are three Articles of my prayer 1 I alwaies pray that God would grant mee a prosperous journey to you whereby I might confirm you in the Faith Vers. 12. And the Lord make you to increase and abound in love one towards another and towards all men even as wee do towards you 2 Also I pray that God would grant you encrease and abundance of love one towards another and towards all as my love abounds towards you Vers. 13. To the end hee may stablish your hearts unblameable in holiness before God even our Father at the comming of our Lord Iesus Christ with all his Saints 3 Lastly I pray that God would stablish your hearts and make your consciences unblameable in true holiness which is required before God and our Father that at length at the comming of our Lord with all his Saints that is Angels and men yee may not bee ashamed Therefore do none of you doubt but that yee are most dear to mee CHAP. IV. HEE passes from his praying to God in the end of the former Chapter to the second part of the Epistle which containeth Exhortations and Precepts to duties of holiness The

should boast against the root which bears them Therefore thou oughtest not to despise the Jews Vers. 19. Thou wilt say then the branches were broken off that I might bee graffed in 20. Well because of unbelief they were broken off and thou standest by Faith Bee not high-minded but f●ar Argum. 9. In answering the objection it is propounded It s true the Jews are rejected that upon this occasion thou mightest succeed them in the Church but seeing they for their unbelief are rejected and thou standest by Faith thou hast no reason to insult over and despise the Jews but rather to fear and to take heed to thy self that thou sin not and bee punished Therefore oughtest thou not to contemn the Jews as if altogether cast off Vers. 21. For if God spared not the natural branches take heed lest hee also spare not thee Argum. 10. Confirming the former If God spared not the proud Jews the natural branches of the holy Church hee will not spare the Romans or any insulting Gentiles to wit branches graffed in Therefore thou being a Gentile oughtest not to despise the Jews Vers. 22. Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou shalt bee cut off Argum. 11. Unless thou continue in the Faith and obedience unto Christ considering the severity of God against the Jews and his goodness towards thee thou also shalt bee broken off and cast away Therefore unless thou wilt bee rejected keep thy self in the fear of God and despise not the Jews Vers. 23. And they also if they bide not still in unbelief shall bee graffed in for God is able to graft them in again Argum. 12. Even as thou unless thou continue in the Faith shalt bee cut off So the Jews if they continue not in unbelief they shall again bee graffed into the holy Church of the Patriarchs yea verily the restoring of the Jews according to the omnipotent goodness of God is not to bee despaired Therefore the Jews are not to bee despised by thee Vers. 24. For if thou wert cut out of the Olive-tree which is wild by nature and were graffed contrary to nature in a good Olive-tree how much more shall these which bee the natural branches bee graffed into their own Olive-tree Argum. 13. If God implant the Gentiles as branches out of the Covenant of Grace into the Church of the Patriarchs much more will hee restore the Jews which are natural branches of that Church Vers. 25. For I would not brethren that yee should bee ignorant of this mystery lest yee should bee wise in your own conceits that blindness in part is happened to Israel until the fulness of the Gentiles bee come in 26. And so all Israel shall bee saved as it is written Argum. 14. I open a mystery unto you and out of special Revelation declare that this hardning of the Jews was not universal nor of all but in part or of some only and that but for a certain time viz. till the fulness of the Gentiles was brought in Therefore ought you not to lift up your selves or contemn the Jews By the fulness of the Gentiles hee means that great multitude of the Gentiles such as was not before the conversion of the Jews with the coming in of which multitude to the true Religion Israel shall bee provoked to return unto the Lord Jesus Christ or to true Faith in the Messias from whom they had departed through unbelief and so all Israel i. e. the multitude of the Jews the body of that dispersed people shall bee converted Vers. 26. There shall come out of Sion the Deliverer and shall turn away ungodliness from Jacob. 27. For this is my Covenant unto them when I shall take away their sins Hee confirms this Prophesie out of that of Isai. 29.26 and 27.3 Where hee fore-tells that the Messias should come of the Jews Church according to the flesh the true REDEEMER to redeem his Nation from the guilt and bondage of sin pardoning their sins and that hee should take them into the Covenant of Grace to the full abolishing of sin which when it should bee the Apostle hath now declared Vers. 28. As concerning the Gospel they are enemies for your sakes but as touching the election they are beloved for the Fathers sakes Argum. 15. Although the rejected Jews so much as concerns the Gospel refused by those reprobate Jews are accounted of God as enemies for your advantage yet in respect to the election of this people that they might above all other Nations bee esteemed the people of God and in respect to the Elect in this Nation the Jews are loved because of the Covenant betwixt God and their Fathers Therefore for the very same reason ought they not to bee despised but loved by you Vers. 29. For the gifts and calling of God are without repentance Argum. 16. Preventing an objection Although this Nation by just desert may seem to fall from all its priviledges yet because of the gifts of special grace bestowed and in particular their calling according to his purpose whether upon any Nation above others or upon any man above others are unchangeable which God will never wholly cut off or re-call but will in the conversion of this people make it appear that they are firm Therefore this Nation ought not to bee contemned by you but to bee had in honor rather Vers. 30. For as yee in times past have not believed God yet have now obtained mercy through their unbelief 31. Even so have these also now not believed that through your mercy they also might obtain mercy Argum. 17. It is every way to bee believed that God will manifest as much grace to the Jews by occasion of that mercy shewed to you Gentiles as hee hath shewed to you Gentiles heretofore disobedient by occasion of the stubbornness and unbelief of the Jews Therefore the Jews are not to bee despised as altogether cast off but their conversion is rather to bee endeavoured Vers. 32. For God hath concluded them all in unbelief that hee might have mercy on all Argum. 18. After this manner The most wise Providence of God hath so ordered the business of saving his own that all being found in sin and rebellion might have no matter of boasting and whoever should obtain Salvation might ascribe all to Divine bounty Therefore the Jews are not to bee despised as wholly cast off but the work of Divine mercy towards this people in the time appointed is to bee expected Vers. 33. O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements and his waves past finding out The Apostle shews a two-fold use of this argument as also of the fore-going Doctrine especially concerning the election of some and the reprobation of others The first is that wee may admire and celebrate the depth of the riches of the ineffable Wisdome of

wanting Vers. 14. But by an equality that now at this time your abundance may bee a supply for their want that their abundance also may bee a supply for your want that there may bee an equality Argum. 9. Because you may expect that if there bee need some retribution may bee made and out of the plenty of the Churches in Iudea your want may bee supplied that so that which is equal may bee done Vers. 15. As it is written Hee that had gathered much had nothing over and hee that had gathered little had no lack Argum. 10. Because it appears in the example of Manna that no man ought to suppress his abundance with others wants but so far equality is to bee observed that so much as is necessary may bee wanting to none For as it was done in the gathering of Manna every one did measure to himself an Omer the rest was given to those who had gathered little Exod. 16.18 19. so in gathering of riches that which remaineth after your own uses ought to bee given for the use of the poor Vers. 16. But thanks bee to God which put the same earnest care into the heart of Titus for you 17. For indeed hee accepted the exhortation but being more forward of his own accord hee went unto you Argum. 11. Because the faithful the strong and some Brethren of best fame were stirred up by God compare vers 18.22 and sent by mee to promote this whole business not onely in gathering of Almes but also in bringing them to the hands of the poor Jews The first of these Brethren was Titus for whose care and willingness of mind for the perfecting of this business hee praises God Vers. 18. And wee have sent with him the Brother whose praise is in the Gospel throughout all the Churches 19. And not that onely but who was also chosen of the Churches to travel with us with this grace which is administred by us to the glory of the same Lord and declaration of your ready mind His second Messenger is described that hee laboured diligently for the promoting of the Gospel whether it was Barnabas or any other it matters not For whosoever hee was hee is designed of the Churches called together as it seems in a Synodical way as a person worthy of trust to whom this business might bee committed Glory Argum. 12. Because this alms is taken into my care and administred by mee and others to the glory of God and demonstration of the willingness of your mind Vers. 20. Avoiding this that no man should blame us in this abundance which is administred by us 21. Providing for honest things not only in the sight of the Lord but in the sight of men Hee gives the reason why hee had joyned to himself those companions of such approved fidelity in this administration of beneficence collected for the use of the Church of Ierusalem viz. that hee might take away the occasion of ill report from his adversaries who might otherwise calumniate him as if hee had diminished somewhat of the sum of money collected And that hee might consult his reputation with all men as hee had looked to his conscience before God that hee might bee kept in the holy purpose of his integrity in this business Vers. 22. And wee have sent with them our Brother whom wee have oftentimes proved diligent in many things but now much more diligent upon the great confidence which I have in you Hee commends his third messenger whether hee were Luke or any other it matters not but from hence the force of the eleventh argument appears whilst hee sayes that hee hath sent them out of his confidence of the Corinthians liberality such famous men that hee doth not fear that their expectation will bee frustrated from whence it follows that yee ought to contribute liberally Vers. 23. Whether any do enquire of Titus hee is my Partner and fellow-helper concerning you or our Brethren bee enquired of they are the messengers of the Churches and the glory of Christ. After hee hath set forth each of these messengers with his own commendation hee commends them altogether and especially Titus because they are the Apostles of the Churches i. e. assigned by the Churches for the gathering of his alms And secondly because they are the Glory of Christ so called because his grace did gloriously shine in them and by them his glory was illustrated Vers. 24. Wherefore shew yee to them and before the Churches the proof of your love and of our boasting on your behalf The Exhortation being repeated hee adds Argum. 13. This liberality as it shall bee a proof of our charity so also it shall bee the confirmation of my glorying of you no wise vainly in the fight of those that were assigned who in the name of the Churches being present will behold your liberality in this business Therefore yee ought to contribute liberally CHAP. IX HEE goes forward to speak concerning the collection There are two parts of the Chapter In the first hee giveth the reasons why hee sent to them three Brethren assigned where hee interposeth some arguments to perswade them to hasten the collection to verse 6. In the other hee adds more arguments to move them to give liberally as it becomes Saints Vers. 1. For as touching the ministring to the Saints it is superfluous for mee to write to you That which belongeth to the first part lest they should ill interpret his sending of those Messengers as if hee should cherish a suspition of their willingness in this business hee sheweth that the cause of sending his Brethren was not that they should bee instructed neither that they should bee made willing to make a collection because for that it would have been needless to have written at leastwise to have sent his Brethren to them Vers. 2. For I know the forwardness of your mind for which I boast of you to them of Macedonia that Achaia was ready a year ago and your zeal hath provoked very many Hee confirms his words with three Reasons I know Reason 1. Because hee had very well known their willingness of mind before I boast Reason 2. Because hee boasted of their readiness Zeal Reason 3. Because their endeavour in this business had provoked many to the like alacrity and zeal Vers. 3. Yet have I sent the Brethren lest our boasting of you should bee in vain in this behalf that as I said yee may bee ready Hee propounds five true Reasons why hee sent the Brethren Reason 1. That they would prepare for the more speedy conveying of their beneficence and that now the mony gathered might bee found by the Messengers as the Apostle had promised in their name Lest our rejoycing Reason 2. Lest the boasting of the Apostle concerning them should bee found in vain Vers. 4. Lest haply if they of Macedonia come with mee and finde you unprepared wee that wee say not you should bee ashamed in this same confident boasting Reason 3. Following

that is from the Doctrine of Grace in begun Knowledge Faith Love Renovation or any measure thereof Then 1. Albeit the Elect cannot fall away fully and finally yet some Professors in the visible Church may fall away from their Profession and what degrees of Grace they had attained unto for whose cause warning must be given to all as a mean to keep the Elect from a fall 2. Albeit the Elect cannot fall away finally from Grace yet may they fall for a time from the purity of the Doctrine of Grace and from some degrees of the work of Grace from the measure of their first love and zeal and at length fall into scandalous sins He joyneth another point of advertisement with the former That they beware lest any bitter root break forth whereby many be defiled that is left any scandalous sin break forth amongst them Then 1. As men do fall from any measure of the work of Grace so doth the bitter root of unmortified sin spring out and grow The ones decreasing is the others encreasing 2. When any scandal breaketh forth in the Church it troubleth the whole body and polluteth them by the contagion thereof till it be removed 3. Watch must be kept diligently by every man ●o curb this bitter root preventing the out-shooting thereof Vers. 16. Lest there be any fornicator or prophane person as Esau who for one morsel of meat sold his birth-right He expoundeth this bitter root in the example of fornication and prophanity like Esaus Then 1. Fornication and prophanity are the bitter roots of other evils and able to defile a Congregation 2. Such as count more of the satisfaction of their sensual lusts than of their spiritual Prerogatives do prove themselves prophane persons and are justly ranked in with Esau. Vers. 17. For ye know how that afterwards when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears He sheweth Gods judgement on Esau to terrifie all men to hazard upon the sinful satisfaction of their own lusts at any time Then 1. Esaus judgement should be a terrour to all men to keep them from presuming deliberately to commit that sin which they know may cut them off from the Blessing because sundry times albeit not always God doth punish presumptuous sinners with giving over the man to his own ways and final impenitency 2. Esaus example sheweth how justly they may be deprived of the Blessing annexed to any Sacred Symbole or gracious Mean who do despise the mean whereby the Blessing is conveyed For the Birth-right amongst the Patriarchs was a pawn of the Blessing of being an Heir of Promise and therefore was Esau counted to reject the Blessing when he counted light of the Birth-right 3. His example sheweth how little sinners consider for the present what Merchandize they are making with Satan when they meddle with known sins and how they will be made to know it afterwards 2. He saith that afterwards he would have inherited the Blessing but was rejected Then It agreeth with the prophane mans disposition to desire the Blessing and yet despise the means whereby the Blessing is gotten ●o satisfie his fleshly lusts for the present and to desire the Blessing withall afterwards But God will neither sever the means from the Blessing nor joyn the Blessing with the satisfaction of mens lusts Therefore he who will have the Blessing must use the means to obtain the same and renounce the satisfaction of his sinful lusts or else be rejected when he thinketh to get the Blessing 3. He saith He found no place of repentance albeit he sought the blessing with tears That is he could not obtain that his father should repent the bestowing of the blessing beside him nor that God should repent his righteous judgement on him For repentance here is recalling the sentence given out And why Because he for all his tears and untimeous seeking of his sold blessing repented not himself of his sin for he continued as prophane as before and resolved to murther his brother as soon as he found opportunity Then 1. Esau did rue his deed but repented not his sin It is one thing to rue a deed done and another thing to repent the sin in doing of the deed and every known sin for that sins cause 2. Tears may follow upon ruing as well as on repenting and it is possible that the loss or harm procured by sin may draw forth the tear and not the sorrow for the offending of GOD by the sin 3. Esau here is not brought in dealing with God for pardon of sin and the heavenly inheritance but with the man who had the ministry of dispensing the earthly blessing onely We read then that a blessing was sought carefully from a man with tears and not obtained but we read not that Gods Mercy and Blessing was ever sought from himself carefully and not obtained Vers 18. For ye are not come unto the Mount that might be touched and that burned with fire not unto blackness and darkness and tempest Beside the example of Esau's judgement here is another reason to move us who are under the Gospel to beware of licentiousness and prophanity because we are delivered from the terrour of the Law ver 18 19 20 21. and brought by the Gospel to the society of so holy a company as beseemeth no prophane man to enjoy vers 22 23 24. The sum tendeth unto this You are not under the Law but under Grace Instead of saying whereof he saith You are not come unto Mount Sinai but unto Mount Sion For the LORDS manner of dealing with the people at Mount Sinai represented the state of men in nature under the Law liable to the Curse His manner of dealing with them at Mount Sion represented the state of men reconciled through Christ and under Grace Let us take a view of both as the Apostle setteth them before our eyes And first how the state of man unreconciled in Nature and under the Law and Curse thereof was represented 1. Before we come to Christ we have to do with God as a terrible Judge sitting on the Throne of his Justice shadowed forth by Mount Sinai 2. Our Judge is offended with us his wrath is kindled ready to consume us as his adversaries in our transgressions represented by the burning of the Mount 3. When God beginneth to shew himself as our Judge offended with us we are filled with confusion and perplexity and fire represented by Blackness and Darkness and Tempest Vers. 19. And the sound of a Trumpet and the voyce of Words Which Voyce they that heard entreated that the Word should not be spoken to them any more 20. For they could not endure that which was commanded And if so much as a Beast touch the Mountain it shall be stoned or thrust thorow with a dart What further 4. There is no flying from compearance before our Judge Summons and Citations go forth from