principalities and powers or spirits which bear rule over worldly men and govern the wicked who are here and elsewhere called darkness and stir them up against us these also as they are very powerful and very crafty so they are most wicked and malicious And lastly they are spiritual such as wee cannot discern with our eyes and flye about in the open air so that they can when they will set upon us at unawares unless wee watch Vers. 13. Wherefore take unto you the whole armour of God that you may bee able to withstand in the evil day and having done all to stand Here hee repeats the Exhortation that they would put on the whole armour of God that they might bee able to stand in the evil day or the day of temptation and in the day of victory expecting new on-sets of the enemy and at length having overcome him might triumph Vers. 14. Stand therefore having your loins girt about with Truth and having on the breast-plate of Righteousness Hee takes a similitude from bodily weapons and names those helps against the Devil which answer to bodily armour fitted to defend us from and to offend the enemy to this end hee bids every one stand that is keep himself within his general and particular calling and watch against the enemy The parts of the armour for the defence of the Truth are seven Loyns 1. Constancy in the Doctrine of Truth which hee compares to a girdle which bindes the looser parts of the body that they do not fall asunder for knowledge strengthens us that wee do not waver through weakness Having on 2. The breast-plate of righteousness by which wee understand the righteousness of Christ applied to us which is alwayes accompanied with an endeavour after a holy life and a good conscience which as it were fortifies our breasts against the adversaries assault upon our faith and manifests it to bee sincere Vers. 15. And your feet shod with the preparation of the Gospel of peace 3. A readiness of minde to acknowledge and advance the Gospel in our place against all hindrances and difficulties this is to have our feet shod with the preparation of the Gospel Vers. 16. Above all taking the shield of faith wherewith yee shall bee able to quench all the fiery darts of the wicked 4. The shield of faith or trust in Christ by which as by a shield are received and kept off all those poysoned temptations of the Devil which hee our great enemy doth brandish against us as his weapons Vers. 17. And take the helmet of salvation and the sword of the Spirit which is the Word of God 5. The helmet of salvation or a certain hope and assurance of our salvation by which being armed and assured of the victory wee may confidently continue the fight The sword 6. The sword of the Spirit or the Word of God wherewith drawing and brandishing it wee may repell the Devil himself and put him to flight Vers. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints 7. Prayer wherewith a Christian souldier betaking himself to his General Christ begs his assistance not once onely but at any time when necessity urges not coldly and with his lips onely but with a fervent Spirit not faintly as if hee feared not the enemy but watching and attending to this duty with greatest earnestness not for himself onely but also for the whole Church or for Gods whole Army and for every one of the Saints so far as hee shall bee acquainted with their necessities Vers. 19. And for mee that utterance may bee given unto mee that I may open my mouth boldly to make known the mystery of the Gospel The second point of the Conclusion is an exhortation to pray for the Apostle that God would inable him to declare and preach the Gospel fully plainly and boldly Vers. 20. For which I am an Ambassadour in bonds that therein I may speak boldly as I ought to speak There are three Reasons of this Exhortation Reas. 1. Because for this very end I am sent an Apostle with Authority that I may declare the Gospel In bonds Reas. 2. Because I am held in bonds for the testimony given in which it is necessary that God should confirm mee by means of your prayers As I ought Reas. 3. Because it becomes mee whâ—â—m an Apostle to preach the Gospel with liberty of speech and in a free manner Vers. 21. But that yee may also know my affairs and how I do Tychicus a beloved brother and faithful Minister in the Lord shall make known to you all things 22. Whom I have sent unto you for the same purpose that yee might know our affairs and that hee might comfort your hearts The third point is about the sending of Tychicus unto them for which hee gives a reason from the end viz. That so the Ephesians might bee acquainted with the Apostles business and might receive comfort by reason of Gods presence with him in his bonds and so might bee confirmed in the faith Vers. 23. Peace bee to the brethren and love with faith from God the Father and the Lord Iesus Christ. 14. Grace bee with all them that love our Lord Iesus Christ in sincerity Amen 4. Point is an Apostolical benediction wherein under the form of a wish hee prayes that peace and love with faith may bee still bestowed and communicated from God and Christ to the beleeving brethren And then hee pronounceth grace on all those who love Christ with a sincere affection which grace is the fountain of that faith which worketh by love and by which wee have peace with God for ever The Epistle of St. Paul to the PHILIPPIANS Analytically expounded The Contents PHilippi was a City of Macedonia wherein the Apostle that hee might begin a Church did both notable things and suffered hardships as appears Acts 16. The occasion of writing the Epistle was this The Philippians had sent their Pastor Epaphroditus with money to the Apostle to relieve his wants while hee was kept prisoner at Rome The Apostle taking hold of this occasion writes this Epistle to confirm them in faith and godliness 1. By arming their hearts against the scandal of the Cross and of his bonds and exhorting them to constancy in the first Chapter 2. By exhorting them to agreement among themselves and other vertues which conduce thereunto Chap. 2. 3. By exhorting them with joy to rest upon the grace and vertue of Christ as abundantly sufficient for their sanctification and salvation and that they would beware of false Apostles and follow the example of the Apostles and holy Ministers of Christ Chap. 3. 4. After some Rules given touching Christian vertues by declaring his thankfulness for their bounty towards him Chap. 4. CHAP. I. OMitting the Preface of the Epistle which is comprehended in the first and second verses there are three parts of this Chapter 1 A confirmation of the
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
they do the will of God whilst they perform the will of their Masters Vers. 24. Knowing that of the Lord yee shall receive the reward of the inheritance for yee serve the Lord Christ. The Arguments of the Exhortation are four 1. Because God will give them a better reward than their Masters agree with them for or can give them viz. Life eternal for a free inheritance For Arg. 2. Because they may bee certain of a free reward from this that they serve Christ who cannot neglect his servants Vers. 25. But hee that doth wrong shall receive for the wrong which hee hath done and there is no respect of persons Arg. 3. Because God will revenge injuries done to servants by their Masters and also the injuries of servants against Masters unless they submit themselves to this precept There is Arg. 4. Confirming the former because God neither accepteth the person of the Master nor the servant in judging but exercises his justice in punishing evils CHAP. IV. IN this Chapter after an Exhortation to Masters which belongs to the preceding Chapter general Exhortations are contained to vers 7. In the remainder of the Chapter private matters are contained Vers. 1. Masters give unto your servants that which is just and equal knowing that yee also have a Master in heaven Hee again exhorts Masters to a just using of servants and to that which is agreeable to reason i. e. That they pay to them not only meat cloathing and the wages agreed upon but also that they acknowledge the cheerfulness of their service by some demonstration of their liberality for this it is to give to them that which is meet That you have The Argument of the Exhortation is because unless they do that which is meet the Lord of heaven is over their heads who will render unto them according to their works Vers. 2. Continue in prayer and watch in the same with thanksgiving The general Exhortations are three The first to prayer whereof there are four Branches 1 That they be not weary in this imployment but constantly persevere because some daily necessity compels us 2 That they observe and take all occasions of praying offered by God and that they frequently without negligence continue in their supplications 3 That alwayes they adjoyn thanksgiving to their prayers if so bee they desire new benefits should bee bestowed upon them of God Vers. 3. Withall praying also for us that God would open unto us a door of utterance to speak the mystery of Christ for which I am also in bonds 4. That I may make it manifest as I ought to speak 4 That in their prayers they beseech God that the Gospel may run with success by the Ministry of the Apostle and other servants of God To this end hee propounds three Arguments of Exhortation Arg. 1. Because so God would grant free leave to preach the Gospel and make manifest the mystery of salvation in Christ by opening the mouth of his Minister and the heart of the Auditors To speak Arg. 2. Because I an Apostle in bonds for the preaching of the Gospel will have the liberty of the Gospel commended to you rather than mine own As I ought Arg. 3. Because it is much available that my mouth bee open that I may speak fitly to perswade with the demonstration of spiritual power as it becometh mee that am an Apostle to speak Vers. 5. Walk in wisdome toward them that are without redeeming the time The second general Exhoration that they wisely order their life according to the will of God diligently taking heed that their evill or imprudent conversation offend not those that are without i. e. The Heathens not converted and drive them from the City of God And lest they bee corrupted with the corrupt speeches or manners of unbeleevers and also for this end that with the loss of things less precious they redeem the opportunity of well-doing and shunning evill and especially of winning those that are without Vers. 6. Let your speech bee alway with grace seasoned with salt that yee may know how you ought to answer every man Exhort 3. That their speech be not at any time vain or idle which affords no advantage to the hearers but that it bee alwayes with grace to the edification of them and to this end hee admonishes that their speech be alwayes seasoned with the salt of sanctity The Argument of the Exhortation is that prudence and discretion bee used by a custome of speaking holily to the answering every one fitly and properly questioning about any thing The Second Part. Vers. 7. All my state shall Tychicus declare unto you who is a beloved brother and a faithful Minister and fellow-servant in the Lord 8. Whom I have sent unto you for the same purpose that hee might know your estate and comfort your hearts 9. With Onesimus a faithful and beloved brother who is one of you They shall make known unto you all things which are done here The other part of the Chapter concerning private matters contains six Articles Artic. 1. Appertaineth to Ambassadours Tychicus the Evangelist and Onesimus the Colossian who were sent together with this Epistle 1 That they might the better certifie the Colossians how the affairs of the Apostle stood how strongly hee did indure bonds for the Gospel and whatsoever other things it concerned them to understand 2 That after their return hee might certifie them more fully concerning the state of the Colossians 3 That the hearts of the Colossians might bee comforted For which end hee commends both of them but first of all Tychicus Vers. 10. Aristarchus my fellow-prisoner saluteth you and Marcus sisters son to Barnabas touching whom yee received commandements if hee come unto you receive him Art 2. Concerning the Salutations that were sent whereof the first was from Aristarchus who with the Apostle did lye in bonds for the defence of the faith of the Gospel Salut 2. From Marcus sisters son to Barnabas concerning whom there was between Paul and Barnabas a contention whom now received into favour hee would have especially commended to them if hee should come to them and that for this end that they might understand that hee was highly esteemed by the Apostle Vers. 11. And Jesus which is called Justus who are of the Circumcision These onely are my fellow-workers unto the Kingdome of God which hath been a comfort unto mee Salut 3. Is from Iesus sirnamed Iustus who with the two above named did help the Apostle in preaching the Gospel and these three alone were of the Jews who were a comfort to the Apostle Vers. 12. Epaphras who is one of you a servant of Christ saluteth you alwayes labouring fervently for you in prayers that yee may stand perfect and compleat in all the will of God 13. For I bear him record that hee hath a great zeal for you and them that are in Laodicea and them in Hierapolis Salut 4. From Epaphras a Pastor of the Colossians whom
to a right knowledge and profession of the truth For the Apostle doth not declare any thing concerning the total loss of faith in Christ but on the contrary hopes for their repentance and their possible salvation hereafter CHAP II. IN this Chapter hee delivers four Precepts wherein all the faithful are to bee instructed how they ought decently to behave themselves in their publick Assemblies both men and women Vers. 1. I exhort therefore that first of all supplications prayers intercessions and giving of thanks bee made for all men Precept 1. That prayers in the publick Assembly especially might not bee neglected but that supplications ought to bee made for the turning of evils away and prayers for the obtaining of good things intercessions for other men and thanksgiving for benefits received in publick prayers which the whole Church the Pastor going before ought to conceive and that for all sorts of men bee they of what condition they will Vers. 2. For Kings and for all that are in authority that wee may lead a quiet and peaceable life in all godliness and honesty Hee expounds the special Precept and in particular commands them to pray for Kings and all Magistrates in great places who because they sit at the helm of the Commonwealth ought to bee most dear to us and upon that account ought they to bee mentioned by us in the prayers of the Church Peaceable The Reasons of the Precept are nine Reas. 1. From the profitable end because the Magistrates being safe and managing their offices in peace the faithful may lead a quiet and peaceable life In godliness or obedience to the first Table And honesty or obedience to the second Table Therefore must wee pray for them Vers. 3. For this is good and acceptable in the sight of God our Saviour Reas. 2. To pray for Kings and all orders of men is good or acceptable unto God Therefore ought wee to pray for them God is said to bee our Saviour because although Christ is our Saviour by special office yet in the effecting and execution of his office hee doth not actually save us but with the Father and the Holy Spirit Vers. 4. Who will have all men to bee saved and to come unto the knowledge of the truth Reas. 3. Confirming the former God will have all sorts of men therefore some amongst Kings and Magistrates and all orders of men to bee saved and come to the Faith of the Gospel Therefore hee wills that wee pray for all sorts or men and by name for Kings and those in authority concerning whom wee are obliged to hope well Vers. 5. For there is one God and one Mediatour between God and men the man Christ Iesus Reas. 4. Although men are distinguished several waies amongst themselves and there are divers orders whereof many are strangers to the Faith and many enemies yet it is enough to engage our prayers for all because God is one under whose power and dominion all are comprehended and that God is the God of the Jews as well as the Gentiles without acception of persons Therefore ought wee to pray for all sorts of men And one Mediatour Reas. 5. What ever distances there are amongst men by which they may bee distinguished from each others it is enough notwithstanding to ingage us to pray for all because to all Nations and all conditions of men there is one Mediatour appointed betwixt God and men by whom an access is open to all that come unto him Therefore ought wee to pray for all The man Reas. 6. Wee have reason to pray for all men inasmuch as that One Mediatour of all men is Man By the incarnation of the Word by the common bond of humane nature hee is united to all mâ—n viz. Jesus Christ who intercedes for all i. e. for his sheep collected out of all sorts of men Therefore wee ought to pray for all Vers. 6. Who gave himself a ransome for all to bee testified in due time Reas. 7. Christ gave himself a full and sufficient price of Redemption for men of all kinds Therefore ought wee to pray for all sorts of men A Testimony Reas. 8. The Gospel or Testimony of Christs redeeming all sorts of men which God had designed in due time to reveal is now made manifest Therefore in making prayers for all men the testimony of this truth is to bee produced in Christian Churches Vers. 7. Whereunto I am ordained a Preacher and an Apostle I speak the truth in Christ and lye noâ— a Teacher of the Gentiles in faith and verity Reas. 9. The preaching of this Testimony or Gospel and the Doctrine of the price of Redemption paid for all sorts of men by Christ is in special manner committed unto mee that I might bee also a Teacher of the Gentiles to instruct them in the Faith and all Truth which leads to eternal life seeing therefore I know that many of the Gentiles are to bee saved and now I publickly teach you this prayers ought publickly to bee made in all Christian Churches for all sorts of men In the mean time because hee knew that some amongst the Jews would take ill the mentioning of his Apostleship and his embassage to the Gentiles hee confirms that expression of his being senâ— to the Gentiles with a grave asseveration lest any one should doubt Vers. 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting Those things that follow belong to the circumstances of publick worship Therefore the second Precept follows touching persons fit for conceiving publick prayers in the Church Also concerning the place and dispositions both of the soul and body accommodated to that matter As for the persons Hee commands the men onely not women to speak in the Church and to precede the people in their prayers In every place As to the place hee shews according to that prediction of Christ Ioh. 4. that all difference of places which was in the Old Testament when they were thrice a year to meet at the Temple in Ierusalem and their face was to bee turned to the Sanctuary whether they were near or afar off from the Temple is taken away and that now liberty is granted that Christians in every place may honestly and decently celebrate their Assemblies Lifting up As to the body hee requires that the gesture should bee such as may testifie reverence to the divine Majesty and may enkindle our devotion which kind of gesture is the lifting up of the hands whether they bee spread abroad or closed together Purely As for the whole man and chiefly the soul hee requires first Integrity and innocency of life which hâ—e means by purity of hands 2 That wrath bee laid aside strifes and all evil affections that they all bee of one accord 3 That they make no doubt whether God will hear or grant those things which wee who come to him by Jesus Christ ask of him according to his revealed will Vers. 9. In like
holiness dwells yet our High Priest is merciful and sometime felt those temptations in his flesh which wee feel yet without sin Therefore wee may boldly press unto him and wee ought to endeavour to enter into that rest Vers. 16. Let us therefore come boldly unto the Throne of Grace that wee may obtain mercy and finde Grace to help in time of need Argum. 11. God doth not sit in the Throne of Justice upon our approaches to him in Christ but in the Throne of Grace that hee may communicate help to us in time of need under all our necessities Therefore wee ought to come with boldness to the Throne of Grace that wee may rest under the wings of the Propitiatory which is the same with entring into Gods Rest by Faith CHAP. V. THe Excellency of Christs Prophetical Office and the necessity of cleaving to him and his Doctrine who is the Apostle and great Prophet of our Profession hath been spoken to The Excellency of his Priestly Office follows There are two parts of the Chapter In the first hee proves Christ to bee the chief and great Priest more excellent than any typical Priest that hee might instruct the Hebrews to moderate their thoughts about the Levitical Priesthood which they too highly esteemed of to the prejudice of Christ to vers 11. In the second part â—ee reproves the slothfulness of the Hebrews that hee might render them more attentive to the following Doctrine And hee proves the Excellency of Christs Priesthood above the Levitical by nine Arguments Vers. 1. For every High Priest taken from among men is ordained for men in things pertaining to God that hee may offer both gifts and sacrifices for sins 2. Who can have compassion on the ignorant and on them that are out of the way for that hee himself also is compassed with infirmity 3. And by reason hereof hee ought as for the people so also for himself to offer for sins Argum. 1. The perfections which were required in the Levitical Priests vers 1 2. were joyned with some notes of imperfection and with the sins of the Priests vers 2 3. Therefore Christ which was declared a Priest without sin in the end of the former Chapter is more excellent than the Levitical Priests Among men The Perfections of the Levitical High Priest were four 1 The Levitical Priest was taken from among men and was chosen one of many 2 Was ordained for men in those things which appertained to God i. e. That in the place and name of the people hee should administer about the worship of God praying to him for the people teaching the people in the name of God and that hee should by all possible means promote the Glory of God and the salvation of the people 3 Hee offered gifts of inanimate things and sacrifices of beasts sometimes burnt-offerings for the sins of the people sometimes peace-offerings for the obtaining of benefits sometimes thank-offerings for benefits received other whiles sacrifices for special sins By all which the virtues of Jesus Christs Sacrifice was dimly shadowed out Have compassion 4 The fourth perfection requisite in the Priestly Office is a sympathy and commiseration proportioned to the greatness of the peoples misery wherewith they ought to bee touched towards sinners whether sinning out of ignorance or voluntary errour and deliberate counsel For that There are two notes of Imperfection in the Priest-hood 1 That they themselves were obnoxious to the same infirmities i. e. of ignorance and errours and the miseries consequent to sin So also 2 This second nâ—â—e demonstrates the former That they are obliged out of duty to offer Sacrifices no less for their own sins than the sins of the people This is the first Argument Vers. 4. And no man taketh this honour unto himself but hee that is called of God as was Aaron 5. So also Christ glorifieth not himself to bee made an High Priest but hee that said unto him Thou art my Son to day have I begotten thee Argum. 2. As the lawful Priests were called to the honour of this office so Christ was not onely lawfully called by the Father as Aaron but also further was acknowledged and declared the onely begotten Son of God in this Priestly office Therefore hee is much more excellent than the Levitical Priests The Antecedent is proved out of Psalm 2. where the Father speaking to his Son vers 7. calls him his Son whom hee begot before hee command him vers 8. to ask of him the ends of the earth or intercede for the salvation of men which are parts of the Priests office Therefore in this Psalm hee is not onely called by the Father to his Priestly office but also is acknowledged his Son and so more excellent than the Levitical Priests Vers. 6. As hee saith also in another place Thou art a Priest for ever after the order of Melchisedec Argum. 3. From Psal. 110. Christ is appointed by the Father a Priest for ever of whose Priest-hood there is no end according to the order of Melchisedec the type Therefore hee is more excellent than the Levitical High Priests Vers. 7. Who in the daies of his flesh when hee had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that hee feared Argum. 4. This Argument consists of five Branches which may bee so many Arguments 1 Christ is so the Son of God that hee is man also the Son in our flesh the infirmitiâ—s whereof sometime hee felt without sin and so is a more excellent man than the Levitical Priests 2 Hee offered up prayers and supplications and himself to death for his people and so offered a more excellent Sacrifice than the Levitical Priests 3 Hee interceded with a greater sense of our misery and guilt with strong crying and tears and so in his sympathy towards us excelled the Levitical Priests 4 With greater confidence hee pleaded our cause than any of the typical Priests could even then when in the pangs of death and sense of the Divine wrath or curse due to our sins his sanctified humane nature conflicted with the terrours of death 5 Hee prayed with greater efficacy and fruit than any typical Priest For hee was freed according to his prayer from fear which the sight of an angry God put upon his sense and holy reason because having paid a sufficient price for us all cause of anger and fear was taken away Therefore Christ is a far more excellent Priest than the Levitical Priests Vers. 8. Though hee were a Son yet learned hee obedience by the things which hee suffered Argum. 5. Drawn from the former which with the removal of the scandal of the Cross shews also the excellency of Christs Priest-hood Christ was not imployed in beholding of the Sacrifices slain and himself free from all suffering as the Levitical Priests in the slaying of Sacrifices but although hee was the Son of God yet hee really felt by
Himself to bee made an High-Priest But hee that said unto Him Thou art My Son to day have I begotten Thee 1. Our Lord is commended for not glorifying himself by intrusion in his Office Then 1. Such as pretend to bee Christs Servants must beware to intrude themselves into any Office and must attend as Christ did Gods Calling to Gods Employment 2. Hee that usurpeth a Calling doth glorifie himself and taketh the honour that is not given him for which hee must give a Reckoning 2. Thou art My Son this day have I begotten Thee doth import by the Apostles alledging not onely Christs God-head and Declaration to be Gods Son but also the Declaration of him To be High-Priest in his Man-head taken out from amongst men So deep are the Consequences of Scripture when the Spirit bringeth forth his own Mind from it Vers. 6. As hee saith also in another place Thou art a Priest for ever after the Order of Melchisedec Hee alledgeth another place more clear Then Howbeit Truth may bee proved from one place yet it is needful also for the â—earers cause to alledge more places till the hearer bee convinced Vers. 7. Who in the daies of his flesh when hee had offered up Prayers and Supplications with strong Crying and Tears unto him that was able to save him from Death and was heard in that hee feared Having proved Christs Office hee sheweth his Exercise of it in offering for our sins a more precious Oblation than the typical Even himself with Tears to Death In these words Then Christ is pointed out unto us 1. An High-Priest taken from amongst men a very true Man of our substance Flesh of our flesh 2. A Man subject to the sinless infirmities of our nature as Grief Fear Mourning Death 3. Having a set-time during which hee was to bear these our infirmities in the daies of his flesh 4. Exercising his Priestly Office in these his daies and offering his precious Tears and Cryes yea his life for us 5. One who howsoever Fear was upon his holy Nature yet knew hee should bee delivered from death 6. Who as a man in confidence of delivery made prayers to the Father 7. Whose prayers are not refused but accepted and heard on our behalf 8. And that these his sufferings were ended with the daies of his humiliation 1. These Acts of Fear and Tears c. are the proper Acts of his humane nature Then 1. As the Divine Nature had its own Acts proper to it self so had the humane Nature acts proper to it self also and some acts were common to both the Natures So of Christs acts some are Divine some Humane some are both Divine and Humane 2. As Man hee was unable to bear our burthen or to help himself and therefore behoved to have the help of the God-head 3. Albeit hee was God in his own person yet as Man hee behoved to take our room and place and pray for assistance both as surety for us and teacher of us To give us example how to behave our selves in straights 2. Hee feared death and offered Prayers and Tears and strong cries Because not onely death temporal presented it self before him but which was much more the curse of the Law the Fathers wrath for sin duly deserved by us was set in a Cup to his head which should have swallowed him up for ever if hee had not by the worthiness of his person overcome it and turned the eternal wrath and curse due unto us into a temporal equivalent to himself Then 1. The sense of Gods wrath whom will it not terrifie since it wrought so on Christ And Nature cannot chuse but fear when sense feeleth wrath 2. Felt wrath seemeth to threaten yet more and worse and therefore beside feeling doth breed yet further fear 3. The curse of God due to our sins virtually implying the deserved pains of Hell is more terrible than can bee told and such as the Creature cannot chuse but fear and abhor 4. Christs sufferings were no phantasie but very earnest vehement and terrible 5. No weapon nor Buckler against wrath but flying to God by supplication and crying and tears 3. Hee prayed to him that was able to save him and was heard Then 1. Albeit sense of wrath seeth no out-gate but black fears are alwaies before it yet Faith looking to Gods omnipotency seeth an out-gate 2. Christs prayers in our behalf receive no repulse but are heard 3. Christ both died and was saved from death also because it could not keep Dominion over him So shall wee bee saved from death though wee die Vers. 8. Though hee were a Son yet learned hee obedience by the things which hee suffered Hee removeth the scandal of his Cross by shewing the necessity and use thereof Albeit hee was the Son yet hee learned obedience by those things which hee suffered Then 1. In the time of Christs deepest humiliation the union betwixt his God-head and Man-head was not loosed hee remained the Son of God still 2. The excellency of his person exempted him not from suffering having once taken on our debt 3. Christ knew what suffering was before hee suffered but hee knew not by experience till hee actually suffered 4. Christs holy life was a part of his obedience to the Father but his obedience in suffering for our sins was obedience in an higher degree 5. To obey God by way of action is a common lesson to every holy creature but that a sinless and holy person should suffer for sin was a new lesson proper to Christ a practick which never passed but in Christs person onely Vers. 9. And being made perfect hee became the Author of eternal salvation unto all them that obey him 1. The suffering of Christ is called his Perfection Then 1. Christ though perfect in his person yet hee wanted something to make him perfect in his Office till hee suffered for hee could not satisfie the Fathers justice till hee suffered nor yet could hee have fellow-feeling from experience of the miseries of his members 2. After suffering Christ lacketh nothing that may pacifie God or comfort and save sinners 2. The fruit followeth Being perfected hee is become the Author of salvation to all that obey him Then 1. The proper cause of our salvation is to bee sought in Christ perfected by suffering not in any one part of his holiness or obedience in doing or any part of his suffering but in him perfected by his obedience even to the death of the Cross. Wee may take comfort from and make use of his holy conception life and several virtues but wee must remember that his accomplished obedience in doing and suffering is our ransome joyntly considered and not any particular act looked on alone 2. None should stumble at Christs sufferings which perfected him in his Office and likewise perfected our ransome to the Father 3. Christ felt the bitterness of his own sufferings himself but wee got the sweet fruit thereof even eternal life 4. Onely they
City wherein wee are now conversant in mind and affection as Citizens of the Kingdome which is above 2 That knowing Christ is corporally and locally in Heaven wee expect him to come from thence at the last day not as a Judge who will condemn us but as our Saviour who will perfectly accomplish our salvation Vers. 21. Who shall change our vile bodie that it may bee fashioned like unto his glorious body according to the working whereby hee is able even to subdue all things 3 That though our bodies are now corruptible vile and miserable yet Christ will hereafter throughly change them as to the condition which they are now in and free them from corruption Fashioned That 4 Christ will make our bodies conformable unto his glorious body that as Christs body continues the same as to substance and lineaments as it was in the earth but is changed in qualities so our bodies also shall remain the same in substance and being freed from their base shall bee adorned with glorious qualities According to the working Hee confirms the certainty of this future condition from Christs power and efficacy whereby hee can destroy death and the grave and subject all creatures unto himself and therefore is able to endow our bodies with what qualities hee please CHAP. IV. THere remains now the last way of confirming the Philippians in Faith and Holiness by some Exhortations and a Commendation of their liberality towards him There are especially two parts of the Chapter In the first hee exhorts them unto Christian virtues unto vers 10. In the other hee shews his gratitude towards the Philippians for that present which they sent him to vers 20. After these follows the conclusion of the whole Epistle Vers. 1. Therefore my Brethren dearly beloved and longed for my Ioy and Crown so stand fast in the Lord my dearly beloved The Exhortations to Christian Virtues are seven 1 That they would safely keep the Doctrine of Christs Grace and Virtue stedfastly persevering in Faith and Holiness The Arguments hereof are two 1 From the earnest love which the person exhorting bears towards them which hee discovers by various compellations 2 Yee have hitherto been so constant and have so profited in the Faith of the Gospel that you have brought both joy and credit to mee your Teacher Therefore hold on still Vers. 2. I beseech Euodias and beseech Syntiche that they bee of the same mind in the Lord. Exhort 2 Is particular unto two women that were no mean ones in the Church who as it seems did not agree with the Church in matters pertaining to Religion and were at variance betwixt themselves these hee entreats by name that laying aside disagreement in opinions and affections they would maintain such a holy and sincere peace as God should approve of Vers. 3. And I intreat thee also true yoak follow help those Women which laboured with mee in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Exhort 3 To some one of the Pastors who was intimate with the Apostle and better known to him than others that hee would do his indeavour to reduce these women to the right way and to agreement betwixt themselves The reason iâ— Because that when the Apostle did first gather a Church at Philippi these two women did earnestly labour and strive according to their place to promote the business of the Gospel together with other brethren whereof Clement was one and some other private beleevers who were the Apostles helpers in gathering the Church of the Philippians all which though it were needless to name yet hee sayes their names were written in the book of life that is they are of the Elect which may suffice them Vers. 4. Rejoyce in the Lord alway and again I say Rejoyce Exhort 4. That acknowledging the matter of joy in Christ they would rejoyce with stedfast gladness in both prosperity and adversity and in every change of their condition whatsoever Vers. 5. Let your moderation bee known unto all men The Lord is at hand Exhort 5. That they would not deal in strictness of Law with their neighbours but rather considering their condition lose something of their own right that every one might take notice of this their moderation The reason is because the Lord is in the midst of us by the presence of his Spirit and also his visible coming to Judgement is not far off Vers. 6. Bee carefull for nothing but in every thing by prayer and supplication with thanksgiving let your requests bee made known unto God Exhort 6. That endeavouring to fulfil their duties they would take heed of having a distrustful carefulness in any business and that in prayer and supplication with thanksgiving they would cast their cares into the lap of God Vers. 7. And the peace of God which passeth all understanding shall keep your hearts and mindes through Christ Iesus The reason of the Exhortation is because by this means they might gain that peace or tranquillity of minde transcending any capacity of natural reason which God hath granted to beleevers as if thereby hee would guard their hearts by a kinde of Military engine against the temptations of the Devil and the world and would preserve their mindes stedfast in Christ. Vers. 8. Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there bee any virtue and if there bee any praise think on these things Exhort 7. That they would not bee averse from any vertue which they observed among the Heathens but on the other side after a serious examination would imbrace whatever they found true grave or honourable just and pure and whatever was lovely in manners or worthy of commendation Vers. 9. Those things which yee have both learned and received and heard and seen in mee do and the God of peace shall bee with you Hee confirms this Exhortation by two Arguments Argum. 1. From his own example that the Apostle had both taught and done these things when hee was among them as they themselves could witness And the God Argum. 2. From the blessed effect that by this means they should finde the peace of God and communion with the God of peace more firm and constant The Second Part. Vers. 10. But I rejoyced in the Lord greatly that now at the last your care of mee hath flourished again wherein you were also careful but yee lacked opportunity The second part of the Chapter follows wherein that hee may shew his thankfulness to the Philippians for the money they sent him by Epaphroditus hee commends this their action by ten Arguments 1. Because that relief sent from them was very acceptable to him 2. Because the sending of that present did proceed from the vertue and habit of Christian liberallty which was in them which habit like a living root had manifested it self
Paul as his Brother not onely for profession of Faith but also for the office of preaching the same Gospel Vers. 2. To the Saints and faithful Brethren in Christ which are at Coloss Grace bee unto you and Peace from God our Father and the Lord Iesus Christ Furthermore the persons saluted are described or the Members of the Colossian Church and are called 1 Brethren Because they are begot again by the same Father to the same hope of the inheritance 2 Holy Because they are consecrated to God and sanctified by the Holy Ghost 3 Faithful Because they were ingrafted into Christ by Faith Lastly By an Apostolical blessing Grace and Peace are applied to the Colossians Grace comprehends all the special effects of Gods favour which by way of Sanctification tend to happiness But Peace comprehends all the degrees of happiness even to perfection in Heaven God the Father and Jesus Christ is counted the Author and efficient cause of good things as hee is the Son and Mediatour hee is after the Father in effecting according to order of working Vers. 3. Wee give thanks to God and the Father of our Lord Iesus Christ praying alwaies for you Vers. 4. Since wee heard of your Faith in Christ Iesus and of the love which you have to all the Saints The first way of his confirming the Faith of the Colossians is by giving thanks for their sincere conversion Of this kind there are seven Arguments all which do prove that the Colossians ought to bee strengthened in Faith Argum. 1. You gave mee much cause of thanksgiving and prayer to God after I heard of your conversion to the Faith Therefore even upon this account you ought to bee stedfast in the Faith And love Argum. 2. The sincerity of your Faith in Christ appeared openly in your love towards all the Saints the report whereof came to my hearing Therefore it is fit you should bee stablished in the Faith Vers. 5. For the hope which is laid up for you in Heaven whereof yee heard before in the word of the Truth of the Gospel Argum. 3. I know of a truth that the happiness yee hope for is laid up in Heaven for you and as it were conferred upon you I give thanks to God for that favour Therefore c. Yee heard Argum. 4. Confirming the former You have the unquestionable Word of God the Word of Gospel-Truth for the foundation of your Faith and Hope Therefore ought you to bee stedfast in the Faith Vers. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day yee heard of it and knew the Grace of God in truth Argum. 5. The Word of the Gospel whereby yee are converted is the same Gospel which was dispersed abroad to the rest of the world and hath the same efficacy to make you fruitful from the day wherein by Faith yee imbraced the Grace of God which hee hath communicated to other Christian-Churches Therefore it is fitting you should bee established in the Faith Vers. 7. As yee also learned of Epaphras our dear Fellow-servant who is for you a faithful Minister of Christ Argum. 6. Your Pastor Epaphras taught you no other things than wee Apostles every where teach who therefore willingly acknowledge Epaphras our fellow-servant and a faithful Minister of Christ Therefore c. Vers. 8. Who also declared unto us your love in the Spirit Argum. 7. You have given a special token of your sincere Faith viz. the demonstration of your Christian love towards mee whereof I have the testimony of Epaphras your Minister which as all the former affords mee Arguments of thanksgiving unto God and of the confirmation of your Faith towards God Vers. 9. For this cause wee also since the day wee heard it do not cease to pray for you and to desire that yee might bee filled with the knowledge of his Will in all wisdome and spiritual understanding The second way of confirming the Colossians Faith and of the Apostles love towards them is his earnest and constant prayer for them excited upon the report of their Faith in Christ and love towards the Saints there are six branches of his prayer 1 I pray that yee may obtain a large measure of knowledge of the Divine Will revealed in the Word of the Gospel concerning Christ and his benefits In all Wisdome 2 I pray that this knowledge may abound in you in wisdome and spiritual understanding i. e. in an holy contemplation of the mysteries of Faith and in a prudent application of knowledge received to practice in the exercise of every virtue Vers. 10. That yee might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God I pray 3 That you may walk or lead your lives worthy of the Lord or as it becomes those that are converted in the sight of God that in all things you may please him Every I pray 4 That you may bee fruitful not in one but in all kinds of good works May increase I pray 5 That you may grow up in experience and acknowledgement of the Divine Virtue through obedience of his Will endeavouring more and more to know love and cleave to him more and more Vers. 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness I pray 6 That such a measure of heavenly strength may bee vouchsafed to you out of the rich treasury of his glorious power that you may bee able to endure any burden of afflictions or persecution with a good courage and that so long as it shall seem good to the pleasure of God not onely without disturbance of mind but with the greatest delight and rejoycing Therefore yee ought to bee established in the Faith unless you think the prayers which the Holy Ghost stirs up in my heart for you are in vain Vers. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light The third way of confirming their Faith is a thankful declaration of the certainty of our Redemption founded in the Grace of God and the excellency of Christs person The reasons of the thanksgiving are five Reas. 1. Because God the Father hath prepared us to enter into the Kingdome of Heaven This benefit is more especially seen in the following Reasons 1 The donor of the benefit is God the Father the Author and first Fountain of all good bearing a Fatherly affection towards us 2 When wee are said to bee made meet c. Our misery is presupposed and that wee are unfit by nature born wretched and polluted by sin and the sons of wrath 3 Although wee were unmeet yet the Grace of God hath made us meet by an efficacious vocation and regeneration of us 4 The felicity whereunto wee are called is an enduring inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given by
and are over you or govern you in the name of Christ in all Ecclesiastical matters and those things which pertain to the worship of God and do with authority admonish you of your duties both privately and publickly Vers. 13. And to esteem them very highly in love for their works sake And bee at peace among your selves Reas. 3. Because the work of God for the salvation of beleevers which the faithful Ministers earnestly endeavour requireth that after a singular manner they bee beloved by the people and esteemed very highly And peace Eâ—â—â—rt 4. Chiefly to the people That they bee at peace both amongst themselves and with the Pastors from whom the Devil is wont to alienate the mindes of the people even when the Pastors deserve best at their hands Vers. 14. Now wee exâ—ort you brethren warn them that are â—â—ruly comfort the feâ—ble-minded support the weak bee patient toward all men Exhort 5. To the Pâ—â—sbyters which in the former verse hee distinguished from the people and here hee describes them from their Offices which especially belong to the Government of the Church from the authority of their Office That they diligently execute their Office by admonishing those that live dissolutely of their duty by comforting the feeble by supporting the weak in their love lastly by shewing a gentle minde towards all Lest if they should do otherwise abusing their authority they hinder the work of the Lord which they intend Vers. 15. See that none render evil for evil unto any mâ—n but â—ver follow that which is good both among your selves and to all men Exhort 6. Promiscuously to all That they abstaining from 〈◊〉 revenge follow that which is good as well mutually among themselves as towards 〈◊〉 thaâ— are without Vers. 16. Rejoyce evermore Exhort 7. That rooted by faith in the free love of God towards them they endeavour through Christ and his Righteousness imputed to life eternal to rejoyce and advance Peace in their hearts both in prosperity and adversity Vers. 17. Pray without ceasing Exhort 8. That they look towards God in every condition prosperity and adversity and in every business praying as the matter required Vers. 18. In every thing give thanks For this is the Will of God in Christ Iesus concerning you Exhort 9. That seeing they know that all things fall out for good to those that love God they should in every condition but chiefly in adversity seek for matter of thanksgiving to God For this The Reason of the Exhortation is because God requireth this duty from all and chiefly from Christians upon whom hee hath poured forth his grace and love in Christ. Vers. 19. Quench not the Spirit Exhort 10. That they stifle not the gifts of the holy Spirit whatsoever either by negligence or by evil-doing but on the contrary that they continually stir up and daily encrease them by labour prayer or all other means sanctified by God Vers. 20. Despise not prophesyings Exhort 11. That they contemn or neglect not the holy publick exercises wherein the Ministers of the Churches do interpret the Scripture Vers. 21. Prove all things hold fast that which is good Exhort 12. That they do not rashly embrace every thing in matters of Religion but that they examine every thing by the Rule of the Divine Word or by the analogy of Faith and that they constantly hold and strongly defend that which is sound and good and found acceptable unto God Vers. 22. Abstain from all appearance of evil Exhort 13. That they take heed not onely of that which is evil in the worship of God or their conversations but also of every thing that hath the appearance of evil of which sort are dangerous phrases in Doctrine and indifferency in practice which because of the appearance of evil may yeeld offence to others The Third Part. Vers. 23. And the very God of Peace sanctifie you wholly and I pray God your whole Spirit soul and body bee preserved blameless unto the comming of our Lord Iesus Christ. The third part of the Chapter containeth the Epilogue or Conclusion whereof there are six Articles In the first hee praies the God of Peace or the fountain of holiness and happiness that hee would more and more sanctifie them 1 As to the Spirit or mind already illuminated by the Spirit of God which is the supream faculty of the rational soul. 2 As to the soul or will and affections and 3 As to the body or outward actions that so at the comming of the Lord when the holiness of the faithful is to bee perfected there may bee nothing found but that which is blameless and commendable Vers. 24. Faithful is hee that calleth you who also will do it Artic. 2. In which hee certifies them concerning Gods hearing the preceding prayer 1 From Gods preceding efficacious vocation 2 From the faithfulness of God whereby hee performs that in them to which hee calls them and doth not deâ—â—rt a good work begun Vers. 25. Brethren pray for us Artic. 3. Wherein the Apostle doth not disdain to ask the help of the prayers of the least amongst the faithful Vers. 26. Greet all the Brethren with an holy kiss Artic. 4. Wherein hee salutes all the Brethren in his own name by this Epistle no less lovingly than if hee had saluted them being present with the ordinary sign of salutation i. e. with a kiss not counterfeited but proceeding from Christian love Vers. 27. I charge you by the Lord that this Epistle bee read unto all the holy Brethren Artic. 5. Wherein hee commands and charges in the Name of God that the Ministers or Governours of the Church to whom immediately it appears that this Epistle was sent would produce this part of Scripture for the common use of the Church and take care that it might bee publishly read threatning divine revenge except they published it to the whole Church Vers. 28. The Grace of our Lord Iesus Christ bee with you Amen Artic. 6. And lastly wherein hee concludes the whole Epistle by wishing to them the Grace of Christ which containeth in it self all good things Amen The Second Epistle of Paul to the THESSALONIANS Analytically expounded THE CONTENTS THe occasion of writing this Epistle seems to have been this Some of the Thessalonians abused the Doctrine touching the suddain comming of Christ even to negligence in their Vocations and to the wasting of their goods as if there was no need that they should care for their Estates any more seeing Christ was about to come perhaps to morrow perhaps the day after as they did suppose but others did abuse the simplicity and mistake of some and intending to live upon the goods of others left off working In the mean while the persecution of enemies did rage and concurred to cherish this errour Wherefore the Apostle writes this second Epistle to them solves the difficulty and first of all comforts them against persecutions or afflictions Chap. 1. Secondly Hee explains the Doctrine touching
Christs comming which will approach before the Antichristian Apostacy from the true Faith of Christ should appear and bee discovered to the world Chap. 2. Lastly Hee exhorts them to Christian duties and namely to Diligence in every ones vocation Chap. 3. CHAP. I. Ver. 1. PAul and Sylvanus and Timotheus unto the Church of the Thessalonians in God our Father and the Lord Iesus Christ 2. Grace unto you and Peace from God our Father and the Lord Iesus Christ. In the direction of the Epistle the same persons salute the Thessalonians which did in the former Here is nothing said as touching the authority of the Apostle neither in the former Epistle because they were all confirmed sufficiently in this Church concerning Pauls Apostleship onely mentioning their communion with the onely true God and his Son Jesus Christ hee distinguishes this Church both from the assemblies of the Heathens and unbeleeving Jews by wishing them both Grace and Peace hee certifies them of all things which make to eternal salvation and righteousness which are to bee communicated to them from God through Christ. Vers. 3. Wee are bound to thank God alwaies for you Brethren as it is meet because that your Faith groweth exceedingly and the charity of every one of you all towards each other aboundeth In the remaining part of the Chapter by giving God thanks for them hee also confirms their Faith and administers to them comfort against all the rage of persecutors wherewith they were vexed The Arguments of comfort and confirmation of their Faith are eight All which do prove that they ought to bee strengthened in Faith and bee comforted in their persecutions Argum. 1. The condition of your Church if I may judge is most happy in the sight of God wherein all yee none excepted as far as can bee known embrace the Lord Jesus with a sincere Faith and one another with a sincere love and proceed in both virtues daily abounding more and more in both virtues Therefore whatsoever your condition is in the sight of the world yee ought to bee comforted and strengthened in Faith Vers. 4. So that wee our selves glory in you in the Churches of God for your patience and Faith in all your persecutions and tribulations that yee endure Argum. 2. The constancy of your Faith and Patience in the midst of persecutions and afflictions which you suffer is so much that I am compelled to praise you before other Churches and to set you out for an example to others Therefore yee ought to bee comforted and strengthened in Faith Vers. 5. Which is a manifest token of the righteous judgement of God that yee may bee counted worthy of the Kingdome of God for which yee also suffer Argum. 3. Your afflictions which yee suffer by those impious persecutors are a manifest token that there will at length bee a general judgement wherein it shall go ill with the bad and well with the good when you shall be pronounced meet through the divine favour to injoy the Kingdome of God because yee suffer many evils for promoting of it Vers. 6. Seeing it is a righteous thing with God to recompence tribulation to them that trouble you 7. And to you who are troubled rest with us when the Lord Iesus shall bee revealed from Heaven with his mighty Angels 8. In flaming fire taking vengeance of them that know not God and that obey not the Gospel of our Lord Iesus Christ 9. Who shall bee punished with everlasting destruction from the presence of the Lord and from the glory of his power Argum. 4. Explaining the former God in his justice will punish in the day of judgement your persecutors and will set you at liberty from all evil Therefore yee ought to bee comforted and strengthened in Faith With us Argum. 5. Yee shall at length obtain together with us and with others the Martyrs of Christ as your fellow-souldiers rest from all evil and misery Therefore yee ought together with us to bee comforted and strengthened in Faith In the Revelation Argum. 6. From those circumstances of the last judgement which makes the revenge terrible that shall bee taken upon them The Lord Jesus 1 shall bee made manifest and visibly come from Heaven a Judge and avenger of injuries 2 The mighty Angels shall accompany him who shall execute the sentence of the Judge vers 7. 3 Hee shall kindle a flaming fire wherein this whole world shall burn 4 Hee shall bee revenged of all those that are found destitute of saving knowledge which is joyned with Faith and Obedience and that have not obeyed the Gospel vers 8. 5 Then the wicked shall bee punished with everlasting destruction 6 This punishment shall bee inflicted by an angry Judge who shall eternally cast them out from his presence From his presence 7 The Lord shall manifest to all how glorious his power is by punishing them mightily Therefore yee ought to bee comforted and confirmed in Faith Vers. 10. When hee shall come to bee glorified in his Saints and to bee admired in all them that beleeve because our testimony among you was beleeved in that day Argum. 7. Of consolation from those circumstances of the last judgement which make the glorious and joyful redemption of the godly For 1 In the same day wherein Christ will destroy his adversaries hee will set at liberty his faithful ones and especially you 2 Hee will communicate his glory to the Saints and will manifest his glory for their glorification 3 His glory shall surpass all our hope and apprehension for Christ shall bee admired in the greatness of his glory communicated 4 Hee will shew his glory in all that beleeve so that there shall bee no beleever wherein Christ shall not bee admired by the way hee gives the reason of this consolation applied to them Because the Thessalonians had beleeved the Testimony of the Apostle preaching the Gospel Therefore hee dare confidently apply the afore-said consolation to them which indeed they shall finde in that day Therefore c. Vers. 11. Wherefore also wee pray alwaies for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of Faith with power Argum. 8. Of comforting and confirming them in Faith Yee have our continual prayers that yeee may happily attain your end Therefore yee ought to bee comforted in your afflictions and strengthened in Faith There are four Articles of his prayer Artic. 1. I pray that God who is ours by a free Covenant would vouchsafe to make you meet for the vocation or glory whereunto you are called This Article ascribes as well the glory unto which wee are called to the grace or favour of God as well as all the preparation which leads us to it And fulfil Artic. 2. I pray that God would fulfil all the good pleasure of his goodness according to his free bounty towards you In which Article hee shews that not onely salvation but all means to
the things is without descent or genealogy without all Kindred and naturall or earthly consanguinity Nor end Mark 9. As Melchisedec in his historical and typical state So Christ is truly eternal without beginning of daies or end of life wherefore they seem to bee over curious and bold who dare to search after and define even out of the Scripture the Genealogy of Melchisedec which God hath purposely concealed Made like That this comparison may bee known to bee solid the Apostle shews that all the parts of this description are to bee conceived typically and in that assimilation wherein hee represented the Son of God as Priest eternal Vers. 4. Now consider how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoils Mark 10. As Abraham although Conqueror of so many Kings and a Patriarch or a most noble Prince of the Fathers in paying tithes of the spoils yet hee acknowledgeth Melchisedec superiour to himself viz. wherein Melchisedec was a type of Christ So hee necessarily acknowledged Christ represented in that type much above himself Vers. 5. And verily they that are of the Sons of Levi who receive the office of the Priest-hood have a commandement to take tithes of the people according to the Law that is of their Brethren though they come out of the loyns of Abraham The Apostle proves this a mark of Christs excellency from this That Levi upon this very account is above his Brethren because according to the command of God hee received tithes of his Brethren Therefore for the same reason Melchisedec i◠superior to Abraham who of his own accord offering tithes acknowledged himself inferiour to Melchisedec Vers. 6. But hee whose descent is not counted from them received tithes of Abraham and blessed him that had the Promises Mark 11. Melchisedec who is not reckoned amongst the stock of the Levites did not onely receive tithes of Abraham but also as superior blessed Abraham Abraham himself I say who in the name of all the faithful first received the Promises Therefore Christ whose type and shadow hee onely was is much more excellent than both Abraham and all the Levitical Priests which sprung of him Vers. 7. And without all contradiction the less is blessed of the better Hee proves this to bee a mark of Excellency from this that it is without controversie that the less is blessed by the greater which is not to bee understood of the blessing of Praise whereby wee bless God not of the blessing of Charity whereby wee pray for good things one to another but of the blessing of Power whereby God effectually blesseth his or of Authority whether ordinary whereby Pastors and Parents by office commonly or extraordinary whereby the Embassadors of God extraordinary by special commission apply the blessing of God to any one by prayer In this kind hee that blesseth as such an one is greater than hee that is blessed Vers. 8. And here men that die receive tithes ◠but there hee receiveth them of whom it is witnessed that hee liveth Mark 12. Melchisedec although neither in a Physical state nor Civil yet in a typical and scriptural state received tithes as ever living as the Image of the immortal God But the Levites receive tithes as mortal men Therefore Christ represented by Melchisedec who by nature is God truly immortal compared with the Levites is far more excellent than they Vers. 9. And as I may so say Levi also who receiveth tithes payed tithes in Abraham 10. For hee was yet in the loyns of his Father when Melchisedec met him Mark 13. Melchisedec as a type of Christ and by consequence Christ himself the truth represented in Melchisedec received tithes not onely of Abraham but also of Levi who was in the loyns of Abraham according to the account of Natural Generation when Abraham offered tithes to Melchisedec and to Christ represented by him Therefore the true Melchisedec Christ both in himself and compared with the Levites is far more excellent than they It is true that Christ was to spring out of the seed of Abraham when Abraham paid tithes to Melchisedec but hee was not to spring of him according to the account of the eternal Priest-hood of a Mediatour whereof here hee speaks nor according to the account of his Natural Generation nor of his person simply but onely according to his humane Nature the matter of his flesh wherein although Christ was to administer his Priest-hood yet not as meer man as the Levites but as God-man the God of Abraham and Mediatour betwixt God and Abraham in which respect Christ is not contained in Abraham but is opposed in the type of Melchisedec both to Abraham and all others sprung from him as above them and far more excellent Therefore the Argument strongly holds Vers. 11. If therefore perfection were by the Levitical Priest-hood 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 bee called after the order of Aaron Wee have spoken of the Excellency of Christ Person The second part of the Chapter follows wherein the excellency of Christs Priest-hood is proved to bee above the Levitical Priest-hood and that by seventeen Arguments Argum. 1. The perfection or effectual consummation of the worshipers of God as to the expiation of sin Justification Sanctification and Eternal life could not bee obtained by the Levitical Priest-hood Therefore the Levitical Priest-hood is imperfect nor so excellent as the Priest-hood of Christ. What further Argum. 2. Confirming the former If perfection could have been obtained by the Levitical Priest-hood there was no need that another more excellent Priest should arise viz. Christ after the order of Melchisedec not after the order of Aaron Hee leaves the Assumption to us to gather which is this But there was a necessity that a more excellent Priest should arise as it appears from Psalm 110. Therefore perfection by the Levitical Priest-hood cannot bee obtained but by the Priest-hood of Christ and therefore it is more excellent The people A Reason confirming the Major Proposition The Law was given under this Priest-hood and the people were exercised in its Discipline and whatsoever force the Law or the Legal Covenant had all this is ascribed by those that are zealous of the Law that the worshipers by this Priesthood might bee perfected but in vain Therefore if by this Priest-hood or the Law or by the Legal Covenant joyned with it the worshipers might obtain perfection there had been no need of a more excellent Priest-hood and another Law But seeing that perfection by this Priest-hood could not be obtained there was need of another more excellent Vers. 12. For the Priest-hood being changed there is made of necessity a change also of the Law Argum. 3. Proving withall that Christ should arise a Priest after the order of Melchisedéc not denominated after the order of Aaron nor obnoxious to the Levitical Law The
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
himself would by that very thing signifie that there was no virtue of Justification or Sanctification to bee sought in any legal Rites but only in his own blood all those legal Rites being excluded Vers. 13. Let us go forth therefore unto him without the Camp bearing his reproach 14. For here have wâ—e no continuing City but wee seek one to come 15. By him therefore let us offer the Sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 16. But to do good and to communicate forget not for with such Sacrifices God is well pleased From hence the sixth Exhortation is drawn to a prudent imitation of Christ going out of the City and offering up himself to his Father This imitation consists in three things 1 As Christ going without the City renounced the world that hee might do his Fathers Will so wee for his sake ought to renounce all worldly things being ready to leave Father and Mother family and goods unless wee would bee accounted unworthy of his fellowship 2 As Christ hath born his Cross going out into an opprobrious place Golgotha so it behoveth us to bear Christs reproach or our Cross after him that is to prepare our selves to suffer banishments persecutions reproaches and miseries of that kind for his sake For not He gives the reason of this branch because we Believers know that those worldly things are momentary and that there is not an abiding place for us on earth but wee seek a City that heavenly inheritance to the obtaining of which it becomes us to go out of the world with a ready mind and to renounce worldly things By him The third thing in which wee ought to imitate Christs suffering is that resting in his intercession merit and worthiness wee offer to God spiritual sacrifices and acceptable i. e. As Christ hath offered himself to God that by his Passion hee might fulfill and abolish all Levitical types so wee whom hee hath made perfect by his alone Sacrifice as to Justification and hath sanctified us as Priests consecrated to God that legal sacrifices being abolished wee might offer spiritual sacrifices ought to offer up our selves as living Sacrifices for the serving of God and also Sacrifices of Praise Prayer and Thanksgiving which are our first fruits our calves and those spiritual sacrifices which wee ought continually to offer to God through Christ by whose merit wee and our obedience is made acceptable unto God To do good Besides the calves of our lips hee also commands us to do good that is to perform all duties of charity towards all but most especially towards the houshold of Faith With such Hee backs this part of the Exhortation with a strong reason because these kind of sacrifices please God or are acceptable to him as the most sweet fruit of our Faith in Christ and most evident testimony of our sincere love towards God and our neighbour Vers. 17. Obey them that have the rule over you and submit your selves For they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you Exhort 7. That they perform diligently the duties which they owe to Pastours and Governours receiving them reverently as the Ministers of God loving them for Gods works sake which is in their hands obeying them in all things which they prescribe out of the Word of God to bee believed or done in the Name of God according to their office endeavouring with as great thankfulness as may bee to recompence their labours and cares They watch There are four arguments of the Exhortation Argum. 1. The Ecclesiastical Ministers your Leaders watch for you praying studying disputing for you preaching the Gospel and exercising Ecclesiastical Discipline amongst you for your good Therefore obey them Account Argum. 2. God requires an account of your souls from them iâ— but one perisheth by their fault Therefore obey them who undergo amongst you so dangerous and hard a task That with joy Argum. 3. If you obey as it becomes you you will rejoyce your Pastours and they will more cheerfully follow their work but otherwise they will indeed do their duty but heavily and with sorrow and so yee that ought to bee acceptable to them will become the cruel tormentors of your Pastours Therefore obey them For that Argum. 4. Preventing an Objection if perchance any amongst them might not care for the troubles griefs and sorrows of their Pastours it will turn to your hurt if Gods Ministers are compelled to mourn through your fault God will hear their groanings and will severely vindicate the contempt of his Embassadors Therefore obey them The Second Part. Vers. 18. Pray for us for wee trust wee have a good conscience in all things willing to live honestly The other Part of the Chapter follows wherein is contained the conclusion of the Epistle whereof there are six Articles In the first Because it is the duty of all fellow-souldiers in the Army of the Church Militant to pray mutually for one another The Apostle after his manner about the end of the Epistle commends himself to the prayers of the faithful Hebrews whom hee desires to pray that God would bless him in all things but especially that hee might freely and fruitfully preach the Gospel But hee speaks of himself in the plural number as it appeareth out of the words that follow which belong to his own person from which it is manifest that it was not unknown to the faithful Hebrews that Paul was the Writer of the Epistle which Peter also confirmeth unto us although for the unbelieving Hebrews sake whom hee endeavoured to win hee did not prefix his name which was hateful to them before this Epistle The reasons why Paul would have them prays from himself are two Wee trust Reason 1. Answering an Objection because although my reputation is abused by calumniatours who are enemies of the Gospel and cannot bear my preaching concerning the Grace of Christ and freedome from the Covenant of Works and Levitical Ceremonies yet I am conscious to my self that I have duely discharged my office and of my innocent conversation that I deserve ill of none But hee speaks here most modestly concerning himself lest hee should give any occasion of cavilling Rather Reas. 2. Because if yee shall pray for mee it will come to pass that sooner than yee expect and my prosperous condition may seem to permit I may be restored to your Churches from which I am detained longer than I would being much hindered by divers impediments Vers. 19. But I beseech you the rather to do this that I may bee restored to you the sooner 20. Now the God of Peace that brought again from the dead our Lord Iesus that great Shepheard of the Sheep through the blood of the everlasting Covenant 21. Make you perfect in every good work to do his will working in you that which is well-pleasing
in these words must be this Where remission of sins is already purchased by offering of the true Expiatory Sacrifice as now it is under the New Covenant there no more offering can be for sin any more Then 1. The Apostle acknowledgeth no use for any sacrifice under the New Testament after Christs Ascension else his reason should not hold 2. The sacrifice which is offered to wit the body of JESUS hath already suffered for sin so that now the remission of those that is of sin and iniquity all sorts of the Elects sinnes is obtained thereby already 3. Not onely No Sacrifice is any more to be offered for sin under the New Covenant but also No Offering saith hee bloody or unbloody is to be offered 4. That Church which pretendeth to offer any Offering for sins of quick or dead now under the Gospel professeth That no remission of sin is to be had in such a Church Because where there is remission of sin there is no more offering for sin saith the Apostle expresly Vers. 19. Having therefore Brethren boldness to enter into the Holiest by the blood of Iesus From the by-past Doctrine of Christs Excellency and Riches of Grace which commeth unto us through him hee draweth Exhortations for use-making of this Doctrine in soundness of Faith and the fruits thereof unto the end of the Epistle And first hee exhorteth to seek unto communion with God in Heaven through Christ using the terms of the Ceremonial Law but mixed with words touching the excellency of the thing signified above those Ceremonies to shew the Hebrews that those Ceremonies had nothing in themselves but did serve to represent Christ and his Benefits And so to draw them from those shadows unto the truth of that which once being signified by them is now manifested in Christ. To make the Exhortation to be the better received hee setteth down sundry Priviledges of the Faithful vers 19 20 21. From which hee inferreth his Exhortation vers 22. For the first Priviledge hee saith Wee have liberty to enter into the Holiest That is into Heaven 1. In that hee maketh this Priviledge proper to the Society of Christians himself and others hee teacheth us 1. That so long as men are without Christ they are debarred out of Heaven no Door nor Way open but the flaming sword of Gods justice to keep out every one that shall press to enter before Christ bring them But such as come to Christ by Faith Heaven is opened unto them and the Door cast up for them to enter in who were exiled before 2. Next Hee commendeth this Priviledge by calling the place The Holiest the place where Gods Holiness dwelleth represented by the Sanctuary where nothing can enter but that which is holy Teaching us thereby That the faithful are so washed from their sins through Faith in Christ that God will admit them into the place of his dwelling into his heavenly Sanctuary by Faith now and fruition hereafter 3. Hee commenâ—eth this Priviledge by calling it a Liberty The word properly signifieth Liberty to speak all our mind as hath been marked before Whereby hee teacheth us 1. How wee do enter into the Holiest to wit by prayer sending up our Supplications to Heaven And again 2. That in our prayers to God wee may use freedome of speech telling him all our mind all our griefs all our fears all our desires and even poure out our hearts before him at all times 4. Hee commendeth this Priviledge by the Price of the Purchase thereof even the blood of Iesus Whereby he teacheth us 1. To have this Priviledge in high estimation 2. To make good use of it 3. To be confident of the standing of it and all because it is so dearly bought 5. Lastly Hee commendeth this Priviledge by the Common Right which all Beleevers have unto it the Apostle and these Hebrews as his Brethren and all other of that Society Whereby bee teacheth That albeit there be great difference in the measure of Faith and other Graces betwixt Christians some being stronger some weaker some as Apostles some as these weak Hebrews c. yet all are the children of one Father all are Brethren and all are admitted by prayer to come and enter into Heaven freely to poure out their souls at all times unto God Vers. 20. By a new and living way which hee hath consecrated for us though the Veil that is to say his flesh This is one Priviledge That wee have liberty to enter into Heaven followeth another There is a way made to lead us on thereunto which is Christs flesh compared to the veil of the Sanctuary which hid those things which were within the Sanctuary and yet yeelded an entry through it self unto the Sanctuary So is Christs Flesh the Veil of his God-head which did hide the glory of his Deity from the carnal beholders who stumbled at his baseness and yet opened a door for the spiritual man to look in upon him that was invisible while as hee observed the brightness of the glory of God breaking through the Doctrine and works of the man Christ. 1. Hee maketh the way to be Christs Flesh or Christ as incarnate or Christ considered according to his humanity Because Christs taking on our nature is the onely mean of reconciling us unto God No man ever came to the Father but by him No other Name whereby men are saved but the Name of Jesus Christ. And therefore as in the way a man must enter and hold on still till hee come to the end to the place where hee would be Even so must every man who would be at Heaven begin at Christ and hold on making progress in him still from Faith to Faith from Grace to Grace till hee come to his rest 2. This way of Christs own making hee hath devised it and consecrated it Hee who is the Fathers wisdome hath thought it the best way to bring man to GOD that GOD should become Man that the Word should be made flesh The best way to bring men to Heaven that God should come down to the earth to take on mans nature upon him that hee might make man partaker of the Divine Nature 3. Hee hath consecrated and dedicated his flesh his humane Nature set apart and sanctified himself to this same end that men might make their means with God by him as Man and by the Bands of Nature with him be helped up to the Bands of Grace with GOD by comming to the man Christ might finde God in Christ. 4. Hee calleth it a New Way 1. Because of the clear manifesting of the way to Heaven under the Gospel in comparison of the time of the Law 2. Because a ready plain and safe way without stumbling blocks pits or snares dangers or inconveniences to such as keep themselves therein such as new-made waies use to be 3. Because it waxeth never old is now established and never to be altered or abolished 5. It is a Living Way 1. Because Christ liveth
The most assiduous and painful setting not of the body onely but the spirit on work because it is a charge of Watching 3. The most dangerous of all Charges because the account of lost souls within the Church shall be craved at their hands whether they have 〈…〉 that which became them to do to save them or not 4. The weightiness of their Charge should affect their people and move them to concur for their parts as they are able for their encouragement 3. Another motive is That they may do their work with joy and not with grief for that is unprofitable unto you saith he Then 1. Church-mens chief joy should be their peoples obedience unto Gods directions in their mouth and their chief grief if it be otherwise 2. Whether they will get joy or grief from their people they must do their work and follow their Charge 3. The less comfortable people be unto their Leaders their Teachers and Rulers the less profit shall they have by their Ministery Vers. 18. Pray for us For we trust wee have a good conscience in all things willing to live honestly His craving the benefit of their Prayers for him Teacheth us 1. That albeit the Scripture giveth no warrant to seek the benefit of the Prayer of Saints departed or of Angels yet it giveth warrant for seeking of the mutual concurrence in Prayer of those that are living together and militant here on Earth together 2. That the greatest Apostle hath need of the prayers of the meanest Christian and may be helped thereby 2. He giveth a Reason answering all the calumnies which were spread of him by his Adversaries that they might with greater freedom pray for him as for an honest man Then 1. They who are unjustly reported of must comfort themselves in the Testimony of a good Conscience 2. An honest heart may expect the better fruit of their own prayers and others 3. And such as we know are sincerely set to serve God we may with the better courage pray for them 3. He expoundeth what he calleth a good Conscience by saying that he was willing to live honestly Then the purpose desire and endeavour to live honestly is the evidence of a good Conscience and the ground also of the good Testimony because such a disposition escheweth to do evil and is careful to do good Vers. 19. But I beseech you the rather to do this that I may be restored to you the sooner He joyneth a Reason for their own good to pray for him that the impediments of his coming unto them being removed by their prayers he might come the sooner Then 1. When our own good is joyned with the good of such as call for our prayers we have the more inducements to set us on work 2. Many hinderances of our good and comfort do stand in the way which by Prayer might be removed Vers. 20. Now the God of Peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the 〈◊〉 of the Everlasting Covenant Now he prayeth for them whom he had in the former words requested to pray for him Then 1. Prayer is a mutual duty and ought to be made by us for such as we desire to pray for us 2. He stileth God to whom he prayeth first the God of Peace To teach us That Peace proceeded from God and is preserved by him in his Church and that it doth please him well that his children should be in peace and should study thereunto 3. Again he describeth God by the great work of Christs Resurrection wrought by him Then 1. As Christs Resurrection is the work of his own power Iohn 10.18 So also is it the work of God the Father in this place For Iohn 10.30 the Father and Christ in power are one 4. The Props of his faith in prayer are first the office of Iesus who is the Great Shepherd of the sheep Then 1. Those who come under the reckoning of Christs sheep are the onely people of whom he by special Office professeth to take charge 2. Howsoever he imploy the Ministery of men to feed his flock under him yet doth he keep the place and stile of Arch-pastor or Great Shepherd to himself 3. People howsoever they be furnished by Ministers yet they have the Great Shepherd to acknowledge and relie upon of whose care and fidelity for their feeding and preservation they may be confident 5. The next Prop of this Prayer is The power of God who brought again from the dead the Great Shepherd Then 1. The sheep must not think to be above the Shepherd but must resolve for bearing witness to the truth to be put to death as he was if God please 2. Nor need they fear to be used so seeing he is risen again because he that raised the Shepherd for the sheeps cause can raise the sheep from death also for the Shepherds cause 6. The third Prop of Confidence for obtaining this Prayer is The blood of the Everlasting Covenant through which he seeketh his petition to be granted Then 1. It is Christs Blood which hath ratified the Covenant and established our Reconciliation to endure for ever because the vertue of that blood is perpetual 2. It is through that Blood that everything is purchased for which we can pray It is the price of the purchase of Sanctification unto us as well as Salvation Vers. 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen That which he prayeth for here is That they may be made perfect in every good work to do the will of God Then 1. Onely the doing of Gods will and what he hath commanded is to be reckoned for a good work 2. It is not enough to be given to some sort of good work but we must endeavour our selves to work every sort of good work having a due respect unto all Gods Commandments 3. Whatsoever measure we have attained unto we must not stand there but perfection must be aimed at which is still before us until we come to Heaven 2. The way how this may be done he sheweth to be By Gods working in us that which is well-pleasing in his sight even through Jesus Christ. Then 1. It is not by any strength of our own whereby good works are wrought but even by the power of God working in us graciously 2. It is through Jesus Christ that this working is procured conveyed unto us and made acceptable unto God 3. He closeth his prayer with ascribing of Glory unto Iesus for ever Amen Then 1. Christ Jesus is true God worthy of Divine Glory for ever 2. The Prayer and Praises which we offer unto God must come from so advised a minde as we may seal the same with Faith and hearty Affection imported in AMEN Vers. 22 And I beseech you brethren suffer the word of Exhortation for I have
joyned with meekness which remedies the evils and emulations of the tongue The proposition is propounded in this verse If any man will shew himself a prudent Christian he ought to shew it in works of innocency and meekness The Arguments are six Vers. 14. But if ye have bitter envying and strife in your hearts glory not and lye not against the truth Argum. 1. If any man laying aside his meekness cherisheth contrary vices in his heart emulation and contention there is no matter of glorying but rather of shame Therefore ye ought to study the wisdome of meeknesse Lye Argum. 2. They that lay aside meekness and cherish in their hearts envying and strife are lyars against the truth i. e. they falsly boast themselves to be wise or to be Christians who indeed shew themselves to be wicked Therefore ye must study wisdom joyned with meekness Vers. 15. This wisdom descendeth not from above but is earthly sensual devillish Argum. 3. The wisdom of contention envying revenging of private injuries is not that which descends from Heaven from God but is earthly sensual and devillish having its original from corrupt nature and the Devil Therefore ye ought to study the wisdom of meekness Vers. 16. For where envying and strife is there is confusion and every evil work Argum. 4. Confirming the former where there is not wisdom with meekness but envy and contention there tumults seditions and every wickedness reigns Therefore we ought to endeavour after wisdom with meekness Vers. 17. But the wisdom that is from above is first pure and then peaceable gentle and easie to be entreated full of mercy and good fruits without partiality and without hypocrisie Argum. 5. From the eight proprieties of that heavenly wisdom which is joyned with meekness that wisdom which joyned with meek 1. Is pure and chaste i. e. holding fast truth and holiness lest it be any ways polluted 2. Peaceable and avoiding contentions 3. Endeavouring after equity 4. Easily giving place to right reason 5. Full of mercy towards those that erre and sin 6. Full of good fruits omitting nothing of those things which become a good and pious man 7. Not enquiring suspiciously into the blemishes of other men 8. Without hypocrisie wherein chiefly carnal wisdom is delighted Therefore we ought to endeavour after wisdom joyned with meekness Vers. 18. And the fruit of righteousness is sâ—wn in peace of them that make peace Argum. 6. They that endeavour after this wisdom joyned with meekness do the whilest endeavour to make peace or to be peaceable themselves 1. They are in peace 2. They work righteousness or encrease their holiness 3. They sow to themselves for time to come and for life eternal that they may reap the fruit of righteousness in due time Therefore ye ought to endeavour for this wisdom CHAP. IV. THis Chapter contains three Admonitions The first is for the curing the disease of carnal lusts to ver 11. The second is for the avoiding of the hurting or diminishing the fame of our brethren to vers 13. The third is for the correcting the contempt of Divine Providence in executing businesses and purposes Vers. 1. From whence come wars and fightings among you â—ome they not hence even of your lusts that war in your members As for the first The Arguments of Dehortation from carnal lusts are nine whereof the six fornier shew the evil the three latter contain the remedies Argum. 1. Out of your lusts which fight inwardly in your members as it were amongst themselves and war against the salvation of soul and body arise brawlings contentions wars amongst men such lusts are covetousness ambition fleshly lusts and such like Therefore ye ought to beware of them Vers. 2. Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because ye ask not Agum 2. Lusts weary you with unprofitable labours vex your mindes drive you into many dangers of life and draw you from God and lawful means by which ye might get something Therefore ye ought to beware of those Vers. 3. Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts Argum. 3. If at any time ye use lawful and approved means as for example in praying to God your lusts obtrude themselves as the end of your prayers and defile them and all other means depriving you of all fruit Therefore ye must have a care of them Vers. 4. Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend of the world is the enemy of God Argum. 4. Lusts stirring up the love of this world in you draw your souls into spiritual adultery and make you adulterers and adulteresses who are-consecrated to God in spiritual marriage Therefore beware of them Whosoever Argum. 5. Carnal lusts that are inward whilest they draw you into the love and friendship of this world they bring you into hatred and enmity with God For whosoever thinks to please himself or hath determined to ingratiate himself with worldly men by conforming himself to their manners he makes war against God and fights in the Camp of his adversaries Therefore you must beware of them Vers. 5. Do ye think that the Scripture saith in vain The spirit that dwelleth in us lusteth to envy Argum. 6. Confirming the former The spirit of the old man from whence all carnal lusts are stirred up which by nature dwells in us by its natural violence or by the impulse of the Devil is carried into envy and hatred both of God and our neighbour as the Scripture doth not in vain teach in many places speaking of the corrupt nature of man Therefore it follows that the friends of the world serving the lusts of the flesh are enemies to God and those carnal lusts also take their rice from the wicked spirit Vers. 6. But he giveth more grace wherefore he saith God resisteth the proud but giveth grace unto the humble Argum. 7. Now God viz. after ye were born again and converted to the faith of Christ gives more grace than that ye should be seduced into envy or hatred of God and your neighbour by the old spirit dwelling in you which he proves from the Scripture teaching that as God resisteth and is an adversary to the irregenerate proud and those that are acted by the old spirit so also he gives grace and help to the regenerate that repent and are humble that they may restrain their carnal lusts Therefore ye ought to shun carnal lusts This is the first remedy against fleshly lusts Vers. 7. Submit your selves therefore to God resist the Devil and he will flee from you Argum. 8. Propounded by way of Exhortation If as it becomes the regenerate ye embrace the friendship of God and subject your selves in humility to be ruled by him resisting the Devil who leads on the troop of â—leshly lusts warring against your souls it
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
with Christ in his death In whose suffering in the flesh beleevers are judged to have suffered in the flesh Therefore as they which have suffered in the flesh or are dead have ceased from sin for which they have suffered and are justified as well from sin as from the punishment of sin wherein they are already dead so you beleeving Hebrews whom I account as having judicially suffered in the flesh or as dead ought to cease from sin and no further have any thing to do with it Vers. 2. That hee no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Argum. 3. The judicial freedome of Beleevers from sin purchased by the death of Christ is for this end that so long as wee live in this mortal life we might not spend our time in following fleshly lusts according to the will of men but fulfilling the will of God Therefore yee ought to labour that yee may bee conformable to the will of God Vers. 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when yee walked in lasciviousness lusts excess of Wine revellings banquettings and abominable Idolatries Argum. 4. Yee have sinned enough and too much against God in the time past of your life when yee did follow in ignorance and unbeleef the vices which did reign amongst the Gentiles against the first and second Table Now the time of Gospel light requires another carriage Therefore yee ought to follow after holiness Vers. 4. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you 5. Who shall give account to him that is ready to judge the quick and the dead Argum. 5. By preventing an objection Although unbeleevers may be offended at your abstaining from former vices and may blaspheme your Religion for which they shall be punished in the day of judgement yet it behoveth not you therefore to be moved because if God doth not in this life yet hee will in the day of judgement require an account of such reproaches Therefore yee ought to go forward in the study of holiness Vers. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit Argum. 6. Serving to remove the stumbling-block laid by unbeleevers who did blaspheme and condemn Christians for the dissimilitude of their courses to their own To the faithful that are already dead or not long since or in former ages the Gospel hath been preached for this same end as to the promoting of holiness and with the same success as to the judgement of worldly men and lastly with the same hope of fruit or benefit to wit that they being condemned of men and chastised of God according to the flesh or outward man should obtain spiritual life in their souls or inward man yea and life eternal with God Therefore it is meet that yee beleeving Hebrews do not refuse to embrace the like manner and condition of life but in the same condition that yee follow after holiness Vers. 7. But the end of all things is at hand bee yee therefore sober and watch unto prayer Argum. 7. The last judgement is at hand which will put an end to the conveniences and inconveniences of this life Therefore nothing regarding either yee ought to follow after holiness Bee yee therefore From these Arguments and chiefly the last hee infers an exhortation to holiness and especially to six Christian Virtues Unto Prayer The first special Exhortation is to diligent prayer and for this end let them be sober and vigilant that they may be the more fit to pray observing every occasion of praying and that in all their affairs they so carry themselves that they be not rendred unfit for prayer Vers. 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins Exhort 2. The second special Exhortation is Charity which hee requires them chiefly to follow after above all things with singular care and that their charity bee fervent and earnest Charity Hee renders a special reason of this because Charity prevents and in preventing covers anger brawlings reproaches contentions and hatred lest they bee stirred up amongst men and break forth and spread abroad it doth repress the breaking forth of these evils and remit and cover them and therefore in the first place yee ought to follow after it Vers. 9. Use hospitality one to another without grudgings Exhort 3. To hospitality which hee commands that it be not forced but voluntary For that good turn which is done with murmuring is destitute of charity Vers. 10. As every man hath received the Gift even so minister the same one to another as good Stewards of the manifold grace of God Exhort 4. To a mutual communication of all the gifts of God There are two reasons of the Exhortation included 1. Because gifts are of grace and are given by God for the common use As good 2. Because hee which hath the gift is not Master of it but a Steward Vers. 11. If any man speak let him speak as the Oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Iesus Christ to whom bee praise and dominion for ever and ever Amen Exhort 5. The fifth more special Exhortation That hee which speaks the word of God either out of special duty as a Pastour or Teacher or out of common dutie as other Christians in their mutual edification speak it with that reverence and Faith which becomes the word of God i. e. that speaking hee shew forth the sense of the divine word rightly conceived by Faith with that reverence which the Truth of God requires lest the name of God be taken in vain Ministreth Exhort 6. That hee which ministreth unto the necessities of others either by his assistance or goods let him perform that readily and chearfully according to the ability God hath given him The Reasons of the Exhortation are two That in all Reas. 1. That glory may be given to God both from our work and the manner of doing it Through Iesus Reas. 2. That glory may bee given to God through Christ by whose grace and virtue alone the duty is performed To whom Hee shuts up these Exhortations with giving glory to God whereunto hee is moved by the consideration of the excellency of God The Second Part. Vers. 12. Beloved think it not strange concerning the fiery tryal which is to try you as though some strange thing happened unto you The other part of the Chapter follows wherein hee encourages Beleevers against persecutions and exhorts them not to be offended or troubled with persecutions as a new thing The Arguments of the Exhortation are thirteen all which prove that