rest and now hee sheweth the stability of the gripe which the Beleever taketh of these grounds in the similitude of the gripe which a Ships Anchor taketh being cast on good ground In the former Verse by Hope was meant the thing hoped for and laid hold on by Hope In the Relative which in this Verse hee understandeth the Hope which doth lay hold In the similitude of an Anchor cast out of a Ship Hee giveth us to understand 1 That albeit wee have noâ— gotten full Possession of the Promises in this life yet wee get a gripe of them by Faith and Hope 2. That Hopes gripe is not a slender imagination but solid and strong like the gripe of an Anchor 3. That the Beleever is not exempted from some tossing of trouble and temptations while hee is in this World yea subject rather to the same as a Ship upon the Sea 4. That whatsoever tossing there be yet all is safe The Souls Anchor is cast within the Heaven The Soul is sure 2. Hee giveth the Anchor all good properties It is weighty solid and firm It will not drive nor bow nor break it is so sure and stedfast Again it is sharp and peircing It is entred into that within the Veil that is into Heaven represented by the Sanctuary beyond the Veil And so the ground is good as well as the Anchor to hold all fast Vers. 20. Whither the Fore-runner is for us entred even Iesus made an High-Priest for ever after the Order of Melchisedec 2. Hee commendeth our Anchor-ground for this that Christ is there where our Anchor is cast as our Fore-runner In continuing the Comparison and calling Christ our Fore-runner hee bringeth to mind 1. Christ being once in the Ship of the Militant Church tossed and tempted as others albeit without sin 2. That hee is now gone ashore to Heaven where the ship of the Church is seeking to land 3. That his going ashore is as our Fore-runner and so his landing is an evidence of our landing also who are to follow after him 4. That his going before is to make easie our Entry Hee is the Fore-runner for us for our behoof to prepare a place for us 5. That our Anchor is where Christ is and so must be the surer for his being there to hold all fast till hee draw the Ship to the shore 2. Christ is entred into Heaven and made an High-Priest for ever Then 1. CHRIST in Heaven is invested in an office for us 2. His Office is the High-Priesthood The Truth and Substance of the typical Priesthood 3. His Office is for ever and so for the benefit of all Ages that wee now as well as others before us may have the benefit of his intercession 3. Hee is said to be made an High-Priest after his entry in Heaven Then albeit Christ was Priest for his Church from the beginning yet was it never so declared as after his Ascension when hee sent down blessings sensibly upon his Church since which time hee doth so still The Summe of Chap. VII I Brake off my speech of Melchisedec will the Apostle say now I return to him again and in his Excellency will shew you Christs Excellency who is Priest after his order Wee have no more of him in Scripture but what wee finde Gen 14.19 20. And there hee is King and Priest both vers 1. Bearing a mystery in his Name and Office vers 2. Without Father or Mother or end of life as hee standeth in Scripture that hee might resemble Christ vers 3. Acknowledged to be superiour to Abraham by his paying of tythes unto him vers 4. Even as Levi for that same cause is superiour to the Brethren vers 5. Superiour also because hee blessed Abraham vers 6 7. Superiour to Levi for his typical immortality vers 8. And for his taking tythes of Levi in Abrahams loyns vers 9 10. Yea the Priesthood of Levi because imperfect calleth for a Priest of another Order to give perfection which is Christ vers 11 12. And so both the Priesthood and all the Ordinances thereof are abolished by the Messias who behoved to be of another Tribe than Levi vers 13 14. And of another Order also vers 15. Bodily shadows were in the Priesthood of Levi but endless Truth in Christ vers 16. As Davids words do prove vers 17. By which also it is prophesied That Aarons Priesthood shall be disanulled when Christs Priesthood is come because it was not able to do mens turn under the Law as Christs doth under the Gospel vers 18 19. And God obliged not himself to make Aarons Priesthood stand as hee sware to establish Christs vers 20 21. And so the Covenant under the Messias is declared to be better than under Levi vers 22. Again the Priesthood of Levi had sundry Office-bearers but Christ hath none in his Priesthood with himself nor none after himself vers 23 24. Therefore he is able alone to work out our salvation throughly vers 25. For such a Priest have wee need of who needeth not offer up daily his Sacrifice for hee hath offered one and never more vers 26 27. And no wonder for under the Law mortal men might be Priests but under the Gospel onely the Son of God is Priest and that for evermore vers 28. The Doctrine of Chap. VII Vers. 1. For this Melchisedec King of Salem Priest of the most High God who met Abraham returning from the slaughter of the Kings and blessed him BY saying FOR hee giveth a reason why hee calleth Christ a Priest after the Order of Melchisedec because such a one was Melchisedec his Type therefore such a one it behoved Christ in Truth and Substance to be as the Type imported hee should be 1. Hee repeateth from Gen. 14.18 19 20. as much as served to resemble any thing in Christ but never a word toucheth hee of Melchisedec's bringing forth of Bread and Wine to Abraham Therefore hee did not account this any typical action having any resemblance of that which was to be done of Christ his Anti-type for then should hee not have failed to mark it seeing hee observeth the mystery of his Name and place of dwelling which is less 2. Melchisedec and the Church in Salem where Melchisedec was Priest were not of Abrahams family Therefore albeit God did chuse Abrahams Family as the Race wherein hee was to continue the ordinary Race of his Church yet had he Churches and Saints beside 3. This meeting of Abraham and entertaining him and his company with Bread and Drink being the exercise of an ordinary virtue sheweth That it is the duty of all men and namely of Kings Great men and Church-men to countenance and encourage according to their place and power those who hazard themselves in Gods service and good causes 4. To come to a particular Comparison of the Type and the Truth 1. As Melchisedec was King and Priest in his Kingdome so is CHRIST King and Priest in his Kingdome both to
gifts Vers. 6. Even as the testimoâ—â— of Christ was confirmed in you Argum. 8. Those gifts are conferr'd upon you for the confirmation of our testimony and your faith concerning this Gospel of Christ Therefore yee ought that you might more abound in the gifts of the Spirit to give credit and yeeld obedience to mee admonishing and teaching the things which are sound from the same Author Christ. Vers. 7. So that yee come behind in no gift waiting for the coming of our Lord Iesus Christ Argum. 9. You want no kind of Ecclesiastical and Spiritual gifts which are necessary for those that are travellers in the way yet notwithstanding you are not perfect you must expect your fulness at the coming of Christ Therefore that you may with joy receive Christ at his coming to Judgement you ought to yeeld obedience to my admonitions and doctrine which may promote your perfection Vers. 8. Who shall also confirm you unto the end that yee may bee blameless in the day of our Lord Iesus Christ. Argum. 10. I am perswaded I speak concerning the Elect such as in charity it is fitting I should think you to bee that Christ will confirm you and cause you to persevere in grace and will purge you from all spot and at length will present you without blemish in the presence of God Therefore to this very end ought you to hearken to my teaching and admonition Vers. 9. God is faithful by whom yee were called unto the fellowship of his Son our Lord Iesus Christ. Argum. 11. Confirming that hee had said before Your effectual calling into communion with Christ which is a lasting and saving gift as also the faithfulness of God who hath promised perseverance and confirmation in grace to that very end to those that are effectually called into the fellowship of his Son are pledges of this my perswasion of you Therefore that you may answer my expectation and your calling you ought to obey my counsel and doctrine The second Part. Vers. 10. Now I beseech you Brethren by the Name of our Lord Iesus Christ that yee all speak one thing and that there be no divisions amongst you but that yee bee perfectly joyned together in the same mind and in the same judgement The second part of the Chapter follows wherein hee endeavours to re-call them from Schism exhorting that if Christ was dear unto them laying aside their making of parties they would follow after unity in Doctrine and the manner of reaching and to this end that they might bee knit together in the same affections in the same mind and the same judgement Vers. 11. For it hath been declared unto mee of you my Brethren by them which are of the house of Cloe that there are contentions among you That hee might not exhort them in vain hee shews that hee heard of their Schism from Authors of credit Vers. 12. Now this I say that every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ. Now hee comes to the Schism they contend concerning their Teachers preferring some before others as if they were more perfect denominating themselves from them with envy and contempt of each other Which Teachers hee names not but by concealing them hee pacifies the minds of the Schismaticks that the Schism might more easily bee laid aside And as it were for example sake hee names himself and Apollos and Cephas although in the following part of the Epistle it is plain that their own vain babling Teachers were the Authors and furtherers of Schism who also brought Paul himself so far into contempt amongst the Corinthians that hee could scarcely keep his own place amongst them they were so far from having their denomination from him Vers. 13. Is Christ divided Was Paul crucified for you Or were yee baptized in the name of Paul Hee strives now to cure and take away this Schism the arguments of dehorting and reproving are five The first argument is this By this Schism the mystical body of Christ is rent and its unity divided into so many parts as there are Sects Therefore Schism is to bee cured and abolished Crucified The second argument None of your Teachers purchased the Church to himself by death Therefore this honour is due to none that the Church should have its name from him and bee rent in pieces for his sake In the Name The third argument You were baptized in the name of none of your Teachers that you should take your denomination from them Therefore for the sake of your Teachers you are not to bee divided into parties Vers. 14. I thank God that I baptized none of you but Crispus and Gaius 15. Lest any should say that I had baptized in mine own name 16. And I baptized also the houshold of Stephanas besides I know not whether I baptized any other The fourth argument Schismatick Teachers among you are to bee blamed who by affecting the baptizing of many confusedly endeavour to challenge to themselves the Disciples taken away from others as if they had been baptized into their name and that God by his Providence using my help but to the baptizing of few I give thanks unto him who hath freed mee from the suspition of this evil Therefore you are not to bee divided in parties for the sake of your Teachers Vers. 17. For Christ sent mee not to baptize but to preach the Gospel not with wisdome of words Hee adds another reason why so few were baptized by him because hee endeavoured to exercise his chief parts in the discharging of the trust committed to him i. e by preaching to convert one after another committing the care of those that were converted to bee baptized by others lest hee himself should bee distracted because Christ sent him not to baptize viz. chiefly to hinder his preaching but specially to preach the Gospel Not with wisdome of words The fifth argument Those Schismaticks your Teachers who endeavour to draw Disciples after them by their specious eloquence do not follow my example in the spiritual manner of teaching for I preach not with the wisdome of words or the elegancy of speech or acuteness of wit with set form of speech as the Precepts of Oratorie injoyn but in the plainness and simplicity of speech ordered for edification I preached according to the mind of our Lord Therefore for the vain eloquence of such Teachers your Church is not to bee rent in pieces Vers. 17. Lest the Cross of Christ should bee made of none effect Lest of none effect The third part of the Chapter wherein hee confirms his practice in the manner of preaching and also his duty viz. that hee might not preach with the wisdome of words but in the simplicity of the truth to the capacity of all his Auditors and to their edification not to please their ears and hee proves that it was no wonder that Christ sent him to preach the Gospel not with wisdome of words to this end
hee brings twelve arguments in this Chapter adding more in the following Lest of none effect The first Argument is from the rule of contraries if I compose my speech in preaching rhetorically to the rules of Eloquence the Cross of Christ had been made of none effect or as it is Chap. 2.5 the Faith of my hearers had rather stood in the wisdome of men than in the power of God i. e. the plain Doctrine concerning Christs humiliation to his Cross had wanted its glory of mens conversion and Humane Eloquence had carried away the Garland Therefore it is no wonder that Christ sent mee to preach not with the wisdome of words Vers. 18. For the preaching of the Cross is to them that perish foolishness but unto us which are saved it is the power of God By answering an objection hee adds a second argument Some might say but the Doctrine of the Cross shall bee made contemptible and exposed to scorn as foolishness if it shall not bee commended to us with the splendour of wisdome Hee answers its true in respect of the reprobate and those that abide in the way of perdition but not so in respect of the Elect and converted who highly esteem plain preaching finding it to bee the effectual means of God to Salvation Hence the Argument riseth why the Apostle used simplicity of speech and not artificial flourishes in preaching of the Gospel God is wont powerfully to convert and to promote the salvation of the Elect by this plain manner of preaching Therefore it s no wonder that Christ sent mee to preach not with wisdome of words Vers. 19. For it is written I will destroy the wisdome of the wise and will bring to nothing the understanding of the prudent Argum. 3. God will curse those wise ones who despising the simplicity of Divine Truth dare in the place of it substitute their own wisdome in the preaching of the Gospel which hee proves by the testimony of the Prophet Isaiah Chap. 29.14 Where God threatens that hee will turn their wisdome into foolishness who mind only words in his Worship and not the power of godliness to inward sanctification Therefore it s no wonder that Christ sent mee to preach not with wisdome of words Vers. 20. Where is the Wise Where is the Scribe Where is the Disputer of this World Hath not God made foolish the wisdome of this World Argum. 4. Is taken from experience because God in the calling of his Church rejected the works and the persons of the most wise amongst the Jews and Gentiles by suffering the greatest part of wise Politicians and Scribes or Interpreters of the Law the Disputers of this World or Phylosophers to walk in their own ways for hee suffered almost the whole multitude of the wise men of this world to wallow like fools in the mire and dirt with their worldly wisdome and learning without the bounds of his Church or the Kingdome of Heaven In this Argument the Apostle alludes to the Prophesie of Isaiah 29.14 For if you ask Where are the Wise c they are not to bee found in the Church for their wisdome not directing them to the true knowledge of their misery and their only remedy in Christ is foolishness This is the force of the argument in the calling and building up of the Church neither did God use the wise men of this world nor their eloquence Therefore it is no wonder that Christ sent mee to preach not with wisdome of words Vers. 21. For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishness of preaching to save them that believe Argum. 5. Which is for confirmation of the former Because afterward in the wisdome of God which shines forth in the works of Creation and daily providence worldly men neither by that natural knowledge remaining in them nor by the help of Philosophy nor by any wisdome of their own have known God aright but having neglected all means of knowledge shutting their eyes God hath revealed another way of Salvation by the plain and as it were foolish way of preaching the Gospel as it seems to unregenerate men that hee might save the Elect through Faith No wonder therefore that Christ sent mee to preach the Gospel not with wisdome of words Vers. 22. For the Iews require a sign and the Greeks seek after wisdome 23. But wee preach Christ crucified unto the Iews a stumbling block and unto the Greeks foolishness Hee adds a sixth Argument illustrating what hee had said before not onely from his own practice but of the other Apostles who neither for the Jews sake seeking after miracles nor of the Gentiles seeking after wisdome studied to satisfie the curiosity of men with a polished stile but following the plain manner of preaching the Gospel prescribed by God himself they preached redemption by the humiliation of Christ nothing regarding that the Jews would bee offended at the meanness of the Cross nor that the Gentiles would account this kind of preaching foolishness No wonder therefore that Christ sent mee to preach the Gospel not with wisdome of words Vers. 24. But unto them which are called both Iews and Greeks Christ the power of God and the wisdome of God Hee excepts some of the Jews and Gentiles and annexeth the seventh Argument from the judgement and experience of the Elect powerfully called out of Jews and Gentiles who had experienced and acknowledged Christ preached in plainness of speech to bee the evidence of the power of God above all miracles and the manifestation of the wisdome of God above all which the Gentiles seek after worldly wisdome No wonder therefore that Christ sent mee to preach the Gospel not with wisdome of words Vers. 25. Because the foolishness of God is wiser than men and the weakness of God is stronger than men Argum. 8. By which hee confirms that this judgement of the faithful is true because the Institutions of God however they may seem most foolish and weak to the world are more prevalent than all the wisdome and power of men as wee may see in the Sacraments No wonder therefore that Christ sent mee to preach the Gospel not with wisdome of words Vers. 26. For yee see your calling Brethren how that not many wise men after the flesh not many mighty not many noble are called Argum. 9. Whereby hee shews that God made choice of this plain manner of preaching but not lofty and specious by his like good pleasure in the selecting of persons by his calling Hee chose not many wise mighty noble according to the flesh or outward condition and degree in the world but men for the most part of no wisdome power or greatness of birth as to the world yea not at all accounted of No wonder therefore if God chusing also the like manner of preaching hath sent mee to preach the Gospel not with wisdome of words Vers. 27. But God hath chosen the foolish things of
are the people of God as a field or building ought to bee closely united to one another in the service of God Therefore ought they not to bee rent into parties one from another Vers. 10. According unto the Grace of God which is given unto mee as a wise Master-builder I have laid the foundation and another buildeth thereon but let every man take heed how hee buildeth thereupon Argum. 8. Is propounded under the form of an admonition whereby hee more sharply wounds their ambitious Teachers the authors of Schism which strove by their boasting of Philosophy and Eloquence every one to gain Disciples after them This is the Argument It is dangerous lest while each of these ordinary Teachers serve their own ambition they build some kind of doctrine upon the Apostles foundation which agrees not with the foundation Therefore Schism is not to bee fomented Vers. 11. For other foundation can no man lay than that is laid which is Iesus Christ. Hee gives a Reason why hee directs his admonition onely to their ordinary Teachers about superstructures because the summe of all saving doctrine concerning Jesus Christ as the sure and onely foundation is laid by the Apostles from which it is not lawful for ordinary or extraordinary Teachers to depart Vers. 12. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stubble Therefore hee compares the doctrine of the Gospel to a building the Apostles to builders laying the foundation of all saving doctrine Those Teachers that follow after hee compares to those that build the walls upon the foundation laid by the Apostles of whom some taught â—ound doctrine agreeable to the foundation for the truth of it and the spiritual manner of handling it others stuffed their preaching with Philosophical flowers and the wisdome of words building as it were Wood Stubble Hay not solid matter nor tending to salvation Vers. 13. Every mans work shall bee made manifest for the day shall declare it because it shall bee revealed by fire and the fire shall try every mans work of what sort it is That they might here know their danger hee fore-tells the tryal of every ones work in his preaching the Gospel no less exact than that of Gold-smiths in trying their metals by fire at leastwise in the last day wherein God will judge of all persons and works Vers. 14. If any mans work abide which hee hath built thereupon hee shall receive a reward In which day at least whosoever hath built solid and precious doctrine agreeable to the foundation shall receive a reward of his faithfulness according to the promises of God Vers. 15. If any mans work shall bee burnt hee shall suffer loss but hee himself shall bee saved yet so as by fire But if any one shall mingle Philosophical speculations the hay of humane wisdome the stubble of wordy eloquence with his preaching or shall add any other devices of his own which cannot indure the sentence of divine judgement hee shall suffer loss of all his labours but the Preacher shall bee saved but so as by fire i. e. if so bee hee is able to abide the fiery and exact tryal of God whereby hee wiâ—l accurately separate the sincere from Hypocrites as the fire purges the rust from the metal the summe of all is The Preacher himself shall bee saved if otherwise hee bee found sincere in the Faith of Christ. Vers. 16. Know yee not that yee are the Temple of God and that the spirit of God dwelleth in you Argum. 9. Appertains to preachers as also hearers because when they know themselves to bee the Temple of God it is a wicked thing to defile and do violence to the Church or Temple of God even their own conscience being witness Therefore this Schism is not further to bee fomented unless they will do injury to the Spirit of God dwelling in them Vers. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple yee are Argum. 10. From the pernicious effect It is to bee feared lest God destroy you with your vanities and dissentions while you defile his Temple Therefore this Schism is not to bee fomented any further Vers. 18. Let no man deceive himself if any man among you seemeth to bee wise in this world let him become a fool that hee may bee wise Argum. 11. Propounded by way of prevention of an Objection in maintaining this Schism you seem wise to your selves but your self-confidence deceives you This is the cause of Schism and therefore you are to beware of it and that you may beware of the Schism hee prescribes the way how they should beware which is this that hee which seems to excel in humane wisdome renounce this vain opinion of his own wisdome and yeeld up himself in obedience unto God following the plain manner of Preaching which though it seem foolishness to men yet it alone is able to make us wise Vers. 19. For the wisdome of this world is foolishness with God for it is written Hee taketh the wise in their own craftiness 20. And again The Lord knoweth the thoughts of the wise that they are vain Hee confirms the counsel that hee had given from the judgement of God concerning carnal wisdome that God accounts it foolishness especially when carnal wisdome rejects the institutions of God and despises the simplicity of them which hee proves by the testimony of the Scriptures the first is of Iob 5.13 The sense whereof is However vain men may seem wise to themselves and the world yet God so frustrates their devices and turns them into snares that they may fall by their own Counsels rather than by others and thus hee convinceth them of folly Another Testimony is in Psal. 94.11 Where God declares the thoughts of the wise to bee vain which savour onely humane things for those things which they imagine to make most for their happiness contribute least Vers. 21. Therefore let no man glory in men for all things are yours 22. Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Argum. 12. Propounded by way of dehortation from the Schism which hee reprehended Because Schism and making parties concerning their Teachers is unholy boasting in men Therefore this Schism is not to bee fomented They gloried in their Teachers when they ascribed too much to them depending upon them and made them as it were Masters of their Faith when they ought onely to depend upon God who speaks by his Ministers when and as much as hee please All things Confirming this dehortation hee adds Argum. 13. Because all your Teachers the least and the greatest even the Apostles themselves and all things in the world things present and things to come life and death and whatsoever else can bee reckoned up are appointed of God that they may bee serviceable to the salvation of the faithful Therefore you
many months tryal that hee had stayed amongst them In simplicity and godly sincerity I have alwaies behaved my self so as to approve my self to God my own and other mens consciences Therefore there is no reason that you should suspect any change either of my carriage or affection towards you Not with Argum. 2. Hereby hee confirms the former The fountain of my conversation was the Grace of God which is like it self and alwaies constant not that subtil wisdome whereby carnal men for their profits sake counterfeit respect to others which indeed they have not Therefore let no suspition bee amongst you about the change of my carriage and affection towards you Vers. 13. For wee write none other things unto you than what you read or acknowledge and I trust you shall acknowledge even to the end Hee confirms what hee had said before adding a third Argument Because his deeds and his writings were answerable to each other wherein hee seems to tax his adversaries who carried themselves otherwise as in the former Argument which hee proves by the testimony of the Corinthians themselves who although they were somewhat disturbed by the whisperings of adversaries yet they acknowledged his sincerity and constancy and hee hoped they would afterwards do the like Therefore c. Vers. 14. As also you have acknowledged us in part that wee are your rejoycing even as yee also are ours in the day of our Lord Iesus Argum. 4. Because in some measure although not with that confidence as became them against the false Apostles the Corinthians boasted of their conversion by the Apostle and the Apostle boasted of them as the fruit of his Apostleship and further hee hoped to glory in the day of judgement Therefore c. Vers. 15. And in this confidence I was minded to come unto you afore that you might have a second benefit 16. And to pass by you into Macedonia and to come again out of Macedonia unto you and of you to bee brought on-ward my way to Judea Argum. 5. Because hee had a purpose to go to the Corinthians in confidence of mutual good will that hee might compleat the first benefit of their conversion by confirming their Faith as a second benefit and that hee might receive expressions of their good will towards him in the duties which hee reckons up to the increase of their mutual love Therefore c. Vers. 17. When I therefore was thus minded did I use lightness or the things that I purpose do I purpose according to the flesh that with mee there should bee yea yea and nay nay Argum. 6. By answering the Objection proposed I have deferred my comming unto you longer than I would not out of the levity of a mind changed but as afterwards it shall appear out of love to you that I might spare you who ought to bee chastised with the censures of the Church had I come to you before Therefore ought you not to suspect the alienation of my mind from you The Objection is propounded in the same terms in which his adversaries did reproach him as vain and light speaking like carnal and unregenerate men and promising what hee intended not to perform as those that sleightly promise and easily change their mind neither whose words and by consequence nor doctrine carryed any certainty to whom therefore no credit was to bee given Vers. 18. But as God is true our word toward you was not yea and nay Hee answers the Objection and because hee is more careful that nothing should bee imputed to his Doctrine as also to his Credit hee answers first for his Doctrine and confirms the truth thereof by five Reasons Reason 1. Because his Doctrine was the Word of God it must of necessity bee true because God is faithful and true whose dictates and precepts onely hee taught among them not sometimes affirming sometimes denying as those that are not constant to themselves use to do Therefore they were to make no doubt of the truth of his doctrine Vers. 19. For the Son of God Iesus Christ who was preached among you by us even by mee and Sylvanus and Timotheus was not yea and nay but in him was yea Reason 2. My Doctrine and the Doctrine of my companions contained nothing but Jesus Christ onely who is the unchangeable Son of God and the eternal verity alwaies constant to himself Therefore you are not to make any doubt of my Doctrine Vers. 20. For all the Promises of God in him are yea and in him Amen unto the glory of God by us Reason 3. Confirming the former All the Promises of God in and through Christ are firm unchangeable and compleat partly inasmuch as hee is the Son of God by whom all things are made partly inasmuch as hee is Mediatour God-man who compleated for us our Redemption and procured it by his merit that the good things promised might bee performed to us and really hee applies them to us Therefore our preaching which contains nothing else is necessarily certain and no doubt to be made of it To the glory of God Reason 4. As the Promises of God are yea and Amen in Christ i. e. that is really and indeed ratified and compleat and so they are acknowledged and preached by us it makes to the glory of God who will not have his Promises fulfilled but in Christ Therefore our preaching is so sure and firm as the purpose of God is in glorifying himself in his Son neither must you doubt any thing in the matter Vers. 21. Now hee which stablisheth us with you in Christ and hath annointed us is God 22. Who hath also sealed us and given the earnest of the Spirit in our hearts Reason 5. God is the Author of this our Faith in Christ confirming both the preaching of us Apostles and the Faith of you Corinthians as many of you as are sincere partly by communicating the several gifts of the Spirit as it were an unction from Christ partly by setting to his seal to our Faith making us certain of the Truth of the Gospel and stirs up ineffable and glorious joy in us which is as it were the earnest of our future happiness Therefore our preaching is sure nor ought you to make any doubt of it All these Arguments being weighed upon no ground could the Corinthians suspect that in the preaching of the Apostles so many waies divinely confirmed there could bee any uncertainty or falshood and so hee prevents an Objection as it tended to destroy the Truth of the Gospel Vers. 23. Moreover I call God for a record upon my soul that to spare you I came not as yet unto Corinth Here hee answers the Objection so far as concerned his credit and carriage by shewing the reason of his not comming unto them viz. That time of repentance being granted to the Corinthians hee might spare them i. e. restrain himself from a severe course with them which at present hee was forced to use and hee confirms his Word with
that hee might better do service to the Corinthians freely ver 8. by name from the Macedonian Philippians lest hee should bee chargeable to the Corinthians Vers. 10. As the truth of Christ is in mee no man shall stop me of this boasting in the Regions of Achaia 11. Wherefore because I love you not God knoweth 12. But what I do that I will do that I may cut off occasion from them which desire occasion that wherein they glorie they may bee found even as wee Lest hee should seem to repent of what hee had done he determined that he will not afterwards be chargeable to them or will not receive wages which hee confirms with an oath v. 10. And lest they should take it ill as if it was for want of love that he would not receive wages of them hee professes that he had thus determined out of special love to them calling God to Witness concerning the truth of his words ver 11. and that for this end lest the false Apostles should seem to exceed him in his boasting from whom hee would have the occasion of reproaching him so taken away who otherwise would say that Paul preached to the Corinthians for the encreasing his substance Vers. 13. For such are false Apostles deceitful workers transforming themselves into the Apostles of Christ. 14. And no marvel for Satan himself is transformed into an Angel of Light 15. Therefore it is no great thing if his Ministers also bee transformed as the Ministers of Righteousness whose end shall bee according to their works Reason 7. Shewing the necessity of his boasting because the wickedness of his Emulators did compel him to this boasting for they did feign themselves the Apostles of Christ and Workers in the Vineyard of God when in the mean while they only cared for their own business not Gods they preached the Gospel for profits sake and their own honour they feigned themselves Ministers of Christ when they did only personate Stage-players ver 13. neither is it to bee wondered at seeing these deceivers were the Apostles of Satan imitating the Devil who sometimes puts on the form of some celestial Angel that under the pretence of zeal and piety hee might beguile men whose manners his Emulators did follow pretending the glory of Christ when in the mean while they sacrificed all their labour to the belly to their purse to their honour nothing solicitous what became of the Apostles what of the Churches so that they might obtain their desires To whom therefore the Apostle threatens eternal death according to their deserts Vers. 16. I say again let no man think mee a fool if otherwise yet as a fool receive mee that I may boast my self a little 17. That which I speak I speak it not after the Lord but as it were foolishlie in this confidence of boasting Reason 8. Because they should find that it was wisely done that hee was necessitated to this boasting which hee desires them to take notice of but if as yet for the present they could not perceive the just necessity and prudence of his boasting at leastwise hee desires that they would bear with him patiently a little as foolishly boasting until hee could finish his Speech and Apology ver 16. Yeelding only but not affirming that hee foolishly boasted or that it was un-beseeming him to God-ward for otherwise the Apostle with the greatest Wisdome of the Spirit did most justly boast to the glory of God and the benefit of the Church in this whole business Vers. 18. Seeing that many glorie after the flesh I will glorie also Reason 9. Because the false Apostles did falsly glory against him therefore hee contends that it is an equal thing that hee himself should truly boast in his own defence Vers. 19. For yee suffer fools gladlie seeing yee your selves are wise Reason 10. Wise men were wont to bear with those that seemed more foolish as you know by experience Why should yee not therefore suffer mee of necessity to boast although herein I may seem foolish to some amongst you Vers. 20. For yee suffer if a man bring you into bondage if a man devoure you if a man take of you if a man exalt himself if a man smite you on the face Reason 11. Because yee suffer more harsh things as it appears than this foolishness of my glorying For 1 Yee suffer those importunate men who bring you into bondage Such were the false Apostles who exercised their power over them dividing the Church of Corinth into factions and set up themselves Captains and Lords of their Followers amongst the Corinthians as of Souldiers and Servants 2 Yee suffer those which devoure you such were the false Apostles affecting stately banquets and eating up the substance of the Corinthians 3 Yee suffer spoilers such also were the false Apostles who would not indeed take wages but in the mean while they coveted gifts and did collogue and receive them from the Corinthians 4 Yee suffer those that contemn you such were the false Apostles who because of the Stock and Hebrew Nation which they were of and some gifts of the Spirit given to them above the Church of Corinth gathered out of the illiterate and ignoble Gentiles did above measure exalt themselves 5 Yee suffer those that smite you on the face or those that use you reproachfully Why therefore should not yee suffer this may just boasting Vers. 21. I speak as concerning reproach as though we had been weak howbeit wherein soever any is bold I speak foolishlie I am bold also Hee expounds what it is to smite on the face that it is not to bee understood of external violence but in respect of reproach which in some measure hee found amongst the Corinthians from those false teachers when the false Apostles hit the Corinthians in the teeth with the lowness of their minds in that they subjected themselves to Paul an handicrafts man for what else was this but to smite the Corinthians in the face and insult over the holy Apostle The Second Part. Howbeit whereinsoever The second part of the Chapter follows in which the way already being prepared for him to a just glorying and the necessity of it being demonstrated hee compares himself with those glorious Doctors proving himself not inferiour to them in four Characters of his dignity but to bee preferred before upon many accounts Sign 1. Of his dignity propounded in general that hee was inferiour to them in nothing whatsoever they looked upon in their glorying In the mean while hee modestly grants a shew of folly in this his glorying which yet hee wisely prosecutes Vers. 22. Are they Hebrews so am I Are they Israelites so am I The second sign of his dignity more specially laid down that hee is worthy to bee compared to them in the Nobility of his Linage For if hee had sought glory from a Holy Nation hee sprung from that family which had not mixt themselves with the Gentiles hee was an Hebrew from Hebrew
as in my presence onely but now much more in my absence work out your own salvation with fear and trembling Argum. 9. For the maintenance of peace drawn from what went before in the manner of a conclusion Hitherto yee have ever hearkened to mee and when I was present with you yee obeyed my exhortations Therefore yee should much more now in my absence practise this my exhortation to the preservation of Peace among you seeing yee have fewer helps for your edification and more enemies to â—ow discord among you With fear Argum. 10. Yee should finish your begun voyage to salvation in an endeavour after righteousness with fear and trembling lest yee offend in the way or any way provoke God to anger Therefore you should preserve concord among you viz. in Faith Love and the study of good works as in vers 2. Vers. 13. For it is God which worketh in you both to will and to do of his good pleasure Argum. 11. Yee have nothing in you that yee should boast of or for which through contention yee should contemn one another But every good thing in you is from God who of his own free and gracious good will causeth in you both to will that which is good and to perform it Therefore yee should preserve agreement in Faith Love and the study of good works and finish your begun voyage of salvation in fear and trembling lest yee provoke and anger God working in you Vers. 14. Do all things without murmurings and disputings Argum. 12. Which is proposed after the manner of an exhortation Yee ought to avoid and abhor not onely open strife and contentions but also all malicious and secret grudging Therefore c. Vers. 15. That yee may bee blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom yee shine as lights in the world 16. Holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain Argum. 3. There is no other way to approve your selves true Christians in the sight of the wicked but by seeking peace and avoiding contention Therefore you should preserve concord and avoid contentions The general Christian duties which hee here requires hee commends unto them in different expressions yee ought saith hee to bee blameless such as no one can justly accuse and harmless or sincere in which appears innocence and purity and as the Sons of God without rebuke yee should resemble God your Father in holiness and innocence so that even wicked and perverse enemies may not justly reprove you or find fault with any thing in you yee ought as the greater and less spiritual lights both in word and work to shew your selves examples of righteousness to the world lying in darkness Lastly being illuminated by the Sun of Righteousness or by the living Word of God yee should by your words and works commend and communicate the light truth and virtue of this word to the perishing world that as much as in you lyes it may bee saved That I may rejoyce Argum. 14. If yee live unanimously and behave your selves as it becomes Beleevers I shall rejoyce in your salvation at the day of judgement when it shall appear that my labours in the Gospel have not been in vain but have conduced to your salvation Therefore unless yee grudge mee and your selves so much happiness labour for agreement in faith and the study of good works Vers. 17. Yea and if I bee offered upon the sacrifice and service of your Faith I joy and rejoyce with you all 18. For the same cause also do yee joy and rejoyce with mee Argum. 15. Containing a consolation lest they should bee troubled at the Apostles afflictions to this purpose I brought you by the Gospel unto Christ as a sacrifice that your evil affections being killed yee may bee presented unto God a holy and acceptable sacrifice And if the spiritual sacrifice of my Ministery and of your Faith may bee perfected by the blood of my Martyrdome as by an additional offering I shall rejoyce at my advantage in it and bee glad in your behalf for yours Do yee therefore the like for mee and rejoyce in the perfection of this unanimous sacrifice and whatever befalls rejoyce yee at the fruit of my labours This is the same with the Position vers 2. Fulfil yee my joy that yee bee like-minded having the same love c. The Second Part. Vers. 19. But I trust in the Lord Iesus to send Timotheus shortly unto you that I also may bee of good comfoâ—t when I know your estate The second part of the Chapter follows wherein hee comforts the Philippians by the commendation of Timothy who was about to come unto them adding hope of his comming and of Epaphroditus who was now come to them for the Philippians had need of these helps against seducers and ill-spirited idle men who lay in wait to ensnare them and to make work for them That I also The Apostle shews the end of his sending Timothy to bee this That they might receive comfort from the tydings of his freedome from bonds brought unto them by Timothy and that hee also by Timothies return from them might have comfort from the tydings of their prosperous condition Vers. 20. For I have no man like-minded who will naturally care for your state The Arguments of Timothies commendation are three Argum. 1. Because there was no one who had so ready and sincere a mind for their salvation or their state and to further their comfort as Timothy Vers. 21. For all seek their own not the things which are Iesus Christs Argum. 2. Because that when almost all that were with him seeking their own profit and ease did refuse to take so long a journey for the Philippians comfort Timothy alone was ready for the journey preferring the business of Christ and the Church before his own ease and advantage Vers. 22. But yee know the proof of him that as a Son with the Father hee hath served with mee in the Gospel Argum. 3. Because they knew by experience that Timothy had formerly served them in the Gospel with the same mind that the Apostle did Vers. 23. Him therefore I hope to send presently so soon as I shall see how it will go with mee 24. But I trust in the Lord that I also my self shall come shortly Hee shews that the time of sending Timothy shall bee as soon as hee is assured of his freedome from bonds hee also gives them hope of his own comming for hee himself did hope that by the goodness of God ere it were long hee should bee delivered from prison Vers. 25. Yet I supposed it necessary to send unto you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and hee that ministred to my wants Thâ—s far of the hope of the Apostles own coming and of Timothies now follows the sending
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
before I never used flattering words amongst you of which thing I call you to witness Nor Sign 6. I never did any thing for the sake of covetousness under the cloak of piety as the false Apostles were wont of which thing hee calls God to witness Vers. 6. Not of men sought wee glory neither of you nor yet of others when wee might have been burdensome as the Apostles of Christ. Neither Sign 7. I was so far from ambition and also covetousness that I never required the honour due to mee or an honourable stipend either of you or of others when as an Apostle of Christ I could have lawfully been burdensome unto you Vers. 7. But wee were gentle among you even as a Nurse cherisheth her children Sign 8. Whilst I was conversant amongst you I did carry my self gently as one of you yea as one equal to the lowest of you laying aside all haughtiness morosity and imperiousness and all respect either to the Nobility of my Kindred or the excellency of my office and gifts vouchsafed to mee and all other priviledges the consideration whereof uses to bee accounted of in civil conversation Vers. 8. So being affectionately desirous of you wee were willing to have imparted unto you not the Gospel of God onely but also our own souls because yee were dear unto us Sign 9. As a mother cherisheth her children warmeth them with her breath nourisheth them with her milk and if shee could is ready to communicate her soul to them So I affectionately taking care of all the concernments of the Church with the greatest satisfaction together with the preaching of the Gospel I was willing to impart unto you as it were my soul because of my vehement love towards you Vers. 9. For yee remember Brethren our laâ—our and travel for labouring night and day because wee would not bee chargeable unto any of you wee preached unto you the Gospel of God Sign 10. Explaining and confirming the former the whole time which remains to mee from the preaching the Gospel I did bestow labouring with my hands lest any one of you bee burthened by allowing mee maintenance as an Apostle Vers. 10. Yee are witnesses and God also how holily and justly and unblameably wee behaved our selves among you that beleeve Sign 11. I carried my self amongst you in all things justly holily and unblameably whereof I call you to witness as to external things and I call God to witness of my more inward sincere love to you in all things Vers. 11. As you know how wee exhorted and comforted and charged every one of you as a Father doth his children Sig. 12. As yee may remember I did exhort and comfort privately every one of you no otherwise than as a Father is wont to exhort and comfort his children Vers. 12. That yee would walk worthy of God who hath called you unto his Kingdome and Glory Sig. 13. I left nothing undone that might shew greatest faithfulness and diligence that yee might lead an holy life and that yee might please God in all things who hath called you by his grace to a participation of his Kingdome and celestial Glory These are the Signes of Pauls celestial Ambassage and of his Apostolical Office faithfully administred by him amongst the Thessalonians The Second Part of the Chapter Vers. 13. For this cause also thank wee God without ceasing because when yee received the Word of God which yee heard of us yee received it not as the word of men but as it is in truth the Word of God which effectually worketh also in you that beleeve The Second part of the Chapter in which are contained manifest Signes of the Divine grace towards the Thessalonians in their conversion which afterwards hee publishes with Thanksgiving and confirms them against the scandal of the Cross and persecution which they suffered from the enemies of the Gospel which were of the same Tribe The Signes of the Divine grace towards the Thessalonians in their conversion are three Sign 1. That you have attentively heard sayes hee the word of the Gospel preached by mee not as the word of man but as the word of God and yee have received it with a true faith Which also Sign 2. That the word of God received by faith efficaciously works in you and testifies it self to bee Divine by its efficacy no less in you than it hath manifested it self in other beleevers Vers. 14. For yee brethren became followers of the Churches of God which in Iudea are in Christ Iesus for yee also have suffered like things of your own Country-men even as they have of the Iews Sign 3. Confirming what was said before That hitherto yee have been constant in bearing persecutions from your friends kinsfolks those of the same Tribe for the Gospels sake and have shewn your selves like to the Christian Churches in Iudea who did constantly suffer persecutions from the other unbeleeving Jews of whom some are spiteful to you Vers. 15. Who both killed the Lord Iesus and their own Prophets and have persecuted us and they please not God and are contrary to all men That hee may remove the scandal of persecution whereby the Christian Churches were vexed by the unbeleeving Jews who called themselves the people of God hee takes off the vizard from those perverse enemies of the Gospel setting out their sins with a most severe accusation whereof there are seven branches 1 The unbeleeving Jews killed Christ himself 2 They have not spared their own Prophets being their Country-men 3 They persecute us Apostles which say that the Thessalonians should receive consolation from the fellowship of the sufferings of Christ and the sufferings of his servants 4 They are adversaries unto God and then they think that they please God most when they persecute his servants 5 That as publick enemies of man-kinde they hinder as much as they can the common salvation of men Vers. 16. Forbidding us to speak to the Gentiles that they might bee saved to fill up their sins alway For the wrath is come upon them to the uttermost 6 They are enemies to the Gentiles to their utmost forbidding the Apostles to preach the Gospel of salvation to the Gentiles lest they should bee saved so far as it lyes in them 7 By doing these and many other things they daily more and more fill up the measure of their sins Having recited their faults hee annexes the judgement and wrath of God which now had come upon them even to the utmost The Third Part of the Chapter Vers. 17. But wee brethren being taken from you for a short time in presence not in heart endeavoured the more abundantly to see your face with great desire The third part of the Chapter wherein lest they should think that they were neglected by the Apostle in their afflictions because hee did not come to them in the midst of such afflictions hee confirms his love and affection towards them in six Arguments Arg. 1. My absence from you
The Pontificians are not ashamed to confess these and many other of the like sort concerning their Bishops and publickly in their writings so that there is no further need to enquire who hee is that sits Antichrist in the Temple or in the Visible Church as to his Title when wee know that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie two things according to the various acceptation of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the Vicar of Christ and the Adversary of Christ and wee hear the Pope of Rome boasting himself Antichrist in one of these significations i. e. professing himself the Vicar of Christ but in the mean while wee apprehend the same as it were in the very act openly affirming himself to bee amongst Christians that hee is neither subject to Civil nor Ecclesiastical Laws but without blushing to profess himself above them And whereas now it is manifest to the world that the authority of the Pope of Rome is by himself and by his attendants extolled above Scripture or divine Laws as to the constitution of the Canon determination of the sense judgement and deciding of controversies dispensatian as it is called about divine commands c. shall wee doubt who hee is that sits lawless in the Temple of God or amongst the Professors of Christian Religion As to what concerns the second or the possession of his Kingdome Antichrist shall not possess his Kingdome without war Christ shall fight against him with the sword of his mouth i. e. by preaching of the Truth revealed in the Gospel and by the power of his Spirit concurring with the Word As to the third touching the end of Antichrists Kingdome or the issue of his War and Kingdome Christ will detect and confute the lyes of Antichrist the deceits wickednesses tyranny false interpretations and allegations of Scriptures and will by degrees demolish consume and waste his Kingdome and at length will destroy and abolish it by the illustrious manifestation of his comming to the last general judgement Vers. 9. Even him whose comming is after the working of Satan with all power and signs and lying wonders Artic. 6. Wherein hee resumes and furthermore describes the rise and progress of Antichrist his arms arts and helps wherewith hee will acquire his Kingdome and as much as hee can will uphold it The first help is Satan who will with his manifold crafts instruct Antichrist and by him hee will strongly put forth his effectual power in the whole time of Antichrists dominion Signs Help 2. His faculty of dissimulation or power of setting forth some miracles with deceitful signs and wonders used for the confirmation of their false opinions In the Popish Legends as they are called thou mayest read a thousand such Vers. 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the Truth that they might bee saved Help 3. All deceiveableness of unrighteousness or all unjust or fraudulent deceit such are false counterfeit or fawning Doctrines sophistical disputations the inticements of riches honours or dignities of this world together with threatnings and terrors the top and height of which deceit will bee in him because hee will not openly or directly fight against Christ but hee will set upon the matter secretly and in an hidden manner counterfeiting himself to act the cause of Christ when as much as hee can hee subverts it Because Artic. 7. Touching the subjects of Antichrist and their perdition and the causes thereof The retinue of Antichrist properly called his houshold and familiars are described to bee such as with obstinate minds stubbornly cleave unto him even to the end and in whom the Devil is very effectual 1 From the property of Reprobates They perish they are of the number of those that perish 2 From the meritorious cause of their perdition because they receive not the Truth offered in the Word of God with love that they might bee saved Vers. 11. And for this cause God shall send them strong delusions that they should beleeve a lye They are described 3 From the most just revenge of the Judge upon them punishing sin with sin and delivering them to bee blinded by the Devil that they which have refused to behold light and have renounced divine truth should beleeve errors and delusions the devices of men most gross fables and lyes and so should perish Vers. 12. That they all might bee damned who beleeved not the Truth but had pleasure in unrighteousness They are described 4 From their last condition and from the meritorious cause of their condemnation They shall bee all eternally damned at that last judgement because they have not beleeved the plain truth of God laid open in the Gospel but with a full will have most unrighteously rested in the belief of lyes and obedience to their carnal desires And this is the issue of them who obstinately cleave to the Bishop of Rome and his errours fore-told by the Spirit of God The Second Part. Vers. 13. But wee are bound to give thanks alway to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the Truth The other part of the Chapter follows wherein hee confirms three waies the Faith of the Thessalonians lest they should bee moved by this sad Prophecy 1 By thanksgiving in their behalf 2 By an exhortation of them to constancy and 3 By prayer for them As for the first way in their thanksgiving hee produces three Arguments for the confirmation of their Faith Brethren beloved Arg. 1. Yee are our Brethren comprehended with the same love of God with us Therefore yee need not fear perishing with the Antichristian sect Chosen Arg. 2. In his decree touching the end and saving means God hath chosen you that yee may obtain salvation through Faith and Sanctification by the Holy Ghost as by means whereby yee may attain salvation freely appointed for you Therefore c. Vers. 14. Whereunto hee called you by our Gospel to the obtaining of the Glory of the Lord Iesus Christ. Arg. 3. God hath now effectually called you through the Gospel preached by mee that yee may obtain glory purchased by Christ Therefore there is no reason that yee should bee moved by this sad Prophecy Vers. 15. Therefore Brethren stand fast and hold the traditions which yee have been taught whether by word or our Epistle The second way of confirming their Faith By an exhortation to constancy in the Faith that they stand fast and strongly maintain the traditions or the Doctrines delivered to them by the Apostles against all enemies which Doctrines they had learnt either by voice whilst Paul was present or by writing as they had received in the former and this Epistle and in other Scriptures Vers. 16. Now our Lord Iesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good
hardness as a good souldier of Iesus Christ. Branch 3. That hee neither fear nor flye from the pains which was required to this double work nor the afflictions or persecutions that followed it but receive and bear them with a good courage As a souldier The Arguments of the Exhortation or Admonition are eleven all which prove that hee ought valiantly to manage his warfare in the Ministry of the Gospel Arg. 1. Because thou are a souldier of Jesus Christ to whom as to thy General thou hast bound thy self by a Military oath And it becomes a Christian souldier to follow the example of Christ not fiercely to strive against his Adversaries but patiently inuring himself to the Cross and in the carrying on of his work contending with difficulties to proceed forwards Therefore thou oughtest to behave thy self couragiously in managing thy warfare in the Ministry of the Gospel Vers. 4. No man that warreth entangleth himself with the affairs of this life that hee may please him who hath chosen him to bee a Souldier Arg. 2. Propounded by way of comparison because otherwise thou canst not please thy General Christ unless setting aside all thy occasions that might call thee away from the work of Christ thou addict thy self wholly to his service Therefore c. Vers. 5. And if a man also strive for masteries yet is hee not crowned except hee strive lawfully Arg. 3. Propounded by way of comparison to the sports and noble striving which were amongst the Heathen because thou canst not bee crowned if wearied in the first onset thou retreat out of the field to rest and ease but it behoves thee to strive lawfully and to prosecute the contention so far as the Law prescribes i. e. persevere so long as thou livest in this Christian warfare that aâ— length thou mayest bee crowned Conquerour Therefore c. Vers. 6. The Husbandman that laboureth must bee first partaker of the fruits Arg. 4. Propounded by way of similitude as the former Because it is necessary that thou first labour if thou wilt receive fruit which as an Husbandman without doubt thou shalt reap if thou followest thy work with a good courage Therefore c. Vers. 7. Consider what I say and the Lord give thee understanding in all things That Timothy may gather and conceive more by these similitudes than could bee set down or need to bee explained hee leaves the applications of these similitudes to Timothy and further prayes unto God that hee would open his eyes to see those lessons which here and otherwhere hee might learn for the discharging of his duty for these comparisons were weaker than to reach the excellency of the Christian warfare and the reward of those that labour in the Ministry Vers. 8. Remember that Iesus Christ of the seed of David was raised from the dead according to my Gospel Arg. 5. Because Christ the General and Captain of the Army hath conquered all adverse power and death it self by the vertue of his Deity rising again from the dead for us in the same flesh which hee assumed from the Seed of David as I have preached Therefore O Timothy thou mayest hope to bee delivered from all evills and from death it self by the power of Christ very God and very man To which end also hee commands Timothy to remember and keep in minde this Doctrine because this is the chief foundation of faith hope and Christian consolation Vers. 9. Wherein I suffer trouble as an evil doer even unto bonds but the word of God is not bound Arg. 6. From the example of Paul himself I suffer bonds and disgrace willingly in the work of the Ministry Therefore do thou prepare thy self to suffer the like But the word Arg. 7. All the endeavour of the Adversaries of the Gospel comes to nothing while they persecute us the servants of Christ even unto bonds because although they may overcome us professours of the Gospel yet they overcome not nor doth the Gospel suffer bonds or is it hindred in its course Therefore let us confidently carry on our warfare Vers. 10. Therefore I indure all things for the Elects sake that they may also obtain the salvation which is in Christ Iesus with eternal glory Arg. 8. The Elect of God are worthy for whose edification and confirmation in the faith to eternal salvation purchased by Christ wee who are the Ministers of Christ suffer all kindes of evills Therefore c. Vers. 11. It is a faithful saying For if wee bee dead with him wee shall also live with him 12. If wee suffer wee also shall reign with him if wee deny him hee will also deny us Arg. 9. Although the flesh hardly admits this saying yet certain it is That our communion with Christs death in induring the Cross is annexed to our communion with the life of Christ And certain it is that they shall reign with Christ who suffer with or for him Therefore must wee bee of good courage in our warfare that wee may live and reign with Christ. If wee Arg. 10. Whosoever being deceived by the terrours of persecution and the allurements of the world cast off the profession of the Name of Christ shall also bee cast off by Christ and perish Therefore c. Vers. 13. If wee beleeve not yet hee abideth faithful hee cannot deny himself Arg. 11. They that are unfaithful although they bring destruction upon themselves yet they shall detract nothing from the truth or glory of Christ who will defend his truth against the power of Adversaries and the perfidiousness of Apostates and will establish whatever hee hath said for his servants and against their enemies Therefore c. Vers. 14. Of these things put them in remembrance charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers Admon 2. That Timothy do not onely inforce the things that are spoken but also take care that the word of God bee wisely handled both by others and himself also for example unto others There are three Branches of this Admonition Branch 1. That in the Name and Authority of Christ hee refrain unprofitable disputations such as theirs use to bee who seek after applause for their accuteness in their Sophistry Unprofitable The Reasons of this Branch are two Reas. 1. Because such contentions produce no profit at all Subverting Reas. 2. Because the faith of some is overthrown who lose the truth in wranglings or giving heed to perplexed disputations Vers. 15. Study to shew thy self approved unto God a workman that needeth not to bee ashamed rightly dividing the word of truth Branch 2. That hee shew himself an example in a prudent administration of the word of God studying to approve himself to God when others look after publick applause shewing himself a faithful workman when others boast themselves as vain disputers Alwayes doing his endeavour that he neither do nor speak any thing unbecoming whereof he may be ashamed in the
the true Preachers of the Gospel suffer the same from these Impostors which Moses and Aaron suffered from the Magicians of Egypt under Pharaoh whose names the Apostle having learned by the inspiration of the Holy Ghost sets them down to their perpetual disgrace and a 〈◊〉 unto others The Truth Arg. 2. Because this sort of men are adversaries unto the Truth and true Pastors because of the Truth Of corrupt Arg. 3. Because seeing they are of corrupt minds such as have their judgements depraved with corrupt affections and reprobate concerning the Faith who by the obstinacy of their minds and the corruption of their judgements have debarred themselves of the sound Doctrine of Faith true Pastors ought the less to regard their judgements and opinions Vers. 9. But they shall proceed no further for their folly shall bee manifest unto all men as theirs also was Argum. 4. Specially looking to those Impostors in whom hee had instanced Because they shall not any further carry on their designs undiscovered to the Church nor shall so proceed as to deceive all by their hypocrisie as if they were Orthodox as they had done heretofore For the Apostle had determined to manifest their folly unto all by fastning upon them the mark of Excommunication Vers. 10. But thou hast fully known my Doctrine manner of life purpose faith long-suffering charity patience 11. Persecutions afflictions which came unto mee at Antioch at Iconium at Lystra what persecutions I indured but out of them all the Lord delivered mee Argum. 5. Because hee had Paul for a lively and familiar example 1 Of the vertues that are required in a Pastor in Doctrine Life and those four special vertues which hee reckons up 2 In persecutions which hee underwent in three places which hee names for the defence of the Gospel 3 In the happy issue and deliverance from all those troubles through the grace of God Vers. 12. Yea and all that will live godly in Christ Iesus shall suffer persecution Arg. 6. Because it is the common lot not onely of Pastors but of all Christians to suffer afflictions and persecutions for the Gospels sake Vers. 13. But evil men and seducers shall waxe worse and worse deceiving and being deceived Arg. 7. Because it cannot bee avoided but obstinate Impostors and false brethren will waxe worse and worse and will bring themselves and others to destruction by their errors which it concerned Timothy to know and consider of that he trouble not himself too much about it but reverence the deep judgements of God and comfort himself Vers. 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Arg. 8. Propounded by way of Exhortation Because it concerned him onely to discharge his duty faithfully and according to his utmost ability to defend the Doctrine of the Gospel which was committed to him Knowing Arg. 9. Confirming the former Because hee was sufficiently instructed in the truth of the heavenly Doctrine by the Apostle of Christ whom hee knew to bee an approved Apostle Vers. 15. And that from a childe thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Arg. 10. Confirming the former Exhortation propounded in the former verse and proving also the Proposition The Doctrine which thou hast learned of mee and which is now committed to thee to defend is agreeable to the Doctrine of the holy Scripture and the Prophets Therefore continue thou in these things bee thou stablished in the truth and comforted Which are able Hee inlarges this Argument from these five Considerations 1 I know thou hast been brought up and conversant in the Scriptures from a childe 2 The Scripture is able to furnish thee with saving wisdome which consists in the knowledge and faith of Jesus Christ. Vers. 16. All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness 3 All Scripture is given by inspiration therefore it is of Divine Authority 4 All Scripture tends to the teaching those things that are true and reproving the things that are false in matters belonging to faith and the correction of evil manners and instruction in things that are good Vers. 17. That the man of God may bee perfect throughly furnished unto all good works 5 Lastly The Scripture can make the man of God or the Pastor of the Church perfectly meet to all the parts of his Office and to every good work which God requires from him whether to the saving himself or others and the glory of God Therefore continue thou in those things which thou hast learned of mee according to the Scripture seeing thou hast the Scripture near thee as a Treasury from whence thou mayest fetch whatever may make thee perfect and fully render thee compleat to every good work CHAP. IV. THere are two parts of the Chapter In the firsts as if hee made his will hee most gravely exhorts Timothy that hee faithfully discharge his office to vers 9. In the second part after hee hath treated about private matters which concerned himself and Timothy hee concludes the Epistle Vers. 1. I charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his Kingdome Hee premises to his Exhortation about the discharge of his Office a grave obtestation wherein hee sets before the eyes of Timothy 1. The Majesty of God 2. The Lord Jesus Christ. 3. The Judgement seat of Christ before whom hee was to give an account of his Ministry with others to bee judged in that last day 4. That glory of Christ which will shew forth it self at his illustrious appearance and the full manifestation of his Kingdome Vers. 2. Preach the word bee instant in season out of season reprove rebuke exhort with all long-suffering and doctrine The Exhortation it self in which hee requires five duties 1 Diligence in preaching 2 Striving against all impediments 3 That hee do not onely take all occasions to preach which may consist not onely with his own convenience and the leasure of the sloathful people but that hee stir up himself sparing no pains and as it were with his hand restrain the people busied about the vain imployments of the world earnestly exhorting all to seek after that which is mainly necessary 4 That hee leave no means unattempted in exhorting the people that they make progress in the faith and obedience of Christ not onely preaching true Doctrine and reproving that which is false but also reproving and correcting their evil conversations and exhorting them to live holily justly and soberly 5 That hee mix his reproofs with zeal and fervency and season them with gentleness and that he back his confutations of errours with sound Doctrine that his labour may not bee in vain Vers. 3. For the time will come when they will not indure sound
is made in his book Vers. 14. Alexander the Copper-Smith did mee much evil the Lord reward him according to his works 15. Of whom bee thou ware also for hee hath greatly withstood our words Artic. 2. It relates to Alexander the Copper-Smith an enemy to the Gospel who earnestly withstood the Apostle in his preaching and was very troublesome to him to whom out of well-tempered zeal in the Spirit of God hee wishes divine revenge as to a malicious and obstinate enemy and hee warns Timothy to take heed of him lest hee receive the like injuries from him Vers. 16. At my first answer no man stood with mee But all men forsooke mee I pray God that it may not bee laid to their charge Artic. 3. Hee mentions four remarkeable things which befell him at his first defence when hee first pleaded his cause before Neroes judgement seat The first is that none in the Church at Rome assisted him or became any waies helpful to him which is an Argument that hee did not succeed Peter there nor that hee was Bishop of Rome which desertion of him hee imputes to the infirmity of the Saints at Rome Therefore hee intercedes to God for them and beseeches him to pardon them Vers. 17. Notwithstanding the Lord stood with mee and strengthened mee that by mee the preaching might bee fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion The second is That the Lord was his help in the defence of his cause and supported him by his Grace against all accusations whereof hee gives the Reason That so the Lord did more illustriously confirm and commend the preaching of the Gospel amongst the Gentiles Out of the mouth The third is That God delivered him from the present danger of death or from the cruelty of Nero and his adversaries which accused him as it were out of the mouth of the Lion Vers. 18. And the Lord shall deliver mee from every evil work and will preserve mee unto his heavenly Kingdome to whom bee glory for ever and ever Amen The fourth is That by this experience God had confirmed his Faith in him that hee would preserve him lest daunted with any danger hee should defile himself in any evil work even until hee should translate him into his heavenly glory upon which account hee gives thanks to God with confidence Vers. 19. Salute Prisca and Aquila and the houshold of Onesiphorus 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Do thy diligence to come before Winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the Brethren Artic. 4. It contains the salutations sent to Prisca or Priscilla and her Husband Aquila and to the houshold of Onesiphorus Trophimus Artic. 5. Wherein to hasten the comming of Timothy hee mentions the absence of Erastus and Trophimus who might minister unto him and supply the place of Timothy Salutes Artic. 6. It contains the salutations sent from some Saints at Rome who were with the Apostle while hee writ these things Vers. 22. The Lord Iesus Christ bee with thy spirit Grace bee with you Amen Artic. 7. Hee concludes his Epistle wishing the presence of Christ with the spirit and soul of Timothy and praies for grace to the whole Church whom it concerned to understand the Doctrine set down in this Epistle that with the greater reverence they might receive the Ministery and acknowledge the authority of Timothy The Epistle of Paul to TITVS Analytically expounded THE CONTENTS WHen Paul had onely laid the foundation of a Church in the Isle of Crete which is also called Candia making haste to some other place as it became the Apostle of the Gentiles hee leaves Titus and enjoyns him as an Evangelist to prosecute the work But when Paul understood that hee was contemned by some and that hee might bee brought into further contempt by those that were obstinate as if hee had been a common Pastor Paul invests him with Authority and puts upon him as it were his own person as well in making Ministers as in the whole administration of the Church and encourages him to go forward in the work of the Lord. Besides the Preface and Conclusion there are three parts of the Epistle according to the number of the Chapters The first is concerning the Election of Ministers Chap 1. The second is concerning the duties of each ranck in the Family Chap. 2. The third is concerning the duties of all Christians Chap. 3. CHAP. I. AFter the Preface to vers 5. Hee instructs Titus about the chusing of Pastors shewing who are to bee admitted to vers 10. and who are to bee rejected to the end Vers. 1. Paul a servant of God and an Apostle of Iesus Christ according to the Faith of Gods Elect and the acknowledging of the Truth which is after godliness The Preface contains three things 1 A description of the Pen-man vers 1 2 3. 2 A description of him to whom hee writes 3 A salutation with an Apostolical benediction vers 3 4. In the description of the Pen-man Paul his authority is asserted from these eight heads 1 That hee is a servant of God and that is maintained against the Jews who reproached him as a deserter of the Religion of his Country 2 That hee is an Apostle of Iesus Christ who by an immediate commission to all Nations held the supreme degree of Ministry in the Church 3 That his Doctrine agrees with the Faith of Abraham and the Fathers and all the Elect which every one of them that are elected would receive none but Reprobates would reject because it contains nothing but the known and acknowledged Truth instructing men to godliness and the pure worship of God Vers. 2. In hope of eternal life which God that cannot lye promised before the world began Hee adjoyns the remaining commendations of his Doctrine and the Arguments of his Authority 4 That it brings a lively hope of eternal life to Beleevers 5 That it is upheld by the testimony of God that cannot lye or it is impossible for him to lye or to speak what is not or not to bee able to effect what hee saith 6 That the original of this Truth is most Ancient inasmuch as God hath promised eternal life not onely in the beginning of the world preaching it to our first Parents in paradise but also covenanting with his Son designed to bee our Mediatour about it before the world was made in the Covenant of Redemption 7 That this Truth was most wisely revealed i. e. by degrees and in convenient seasons as it seemed good to God it was made known and now is openly manifested by the preaching of the Gospel Vers. 3. But hath in due times manifested his word through preaching which is committed unto mee according to the Commandement of God our Saviour 8 That the charge of preaching this Gospel by special Ordination and deputation of our Saviour Christ was committed to
subjects in righteousness directing them justified by faith in the right way to eternal life 4. That Christ the Son of God as hee is God so hee was to become man when these things were fore-told 5. That one part of that Covenant of grace which hee entred into with his Father was that as man and the chief head of the Covenanters his Father should bee his God 6. That hee was to bee anointed with the unction of the Holy Ghost by whom all joy and happiness is communicated to his subjects withoâ—t measure that of his fulness all his fellows the Elect of God might partake as much as is sufficient Therefore Christ is more excellent than the Angels Vers. 10. And thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands 11. They shall perish but thou remainest and they all shall waxe old as doth a garment 12. And as a vesture shalt thou fold them up and they shall bee changed but thou art the same and thy years shall not fail Reas. 6. From Psal. 102.25 26. 1 The Son is Iehovah by Essence God one with the Father and the Holy Ghost 2 And the Creator of all things in heaven and earth 3 And eternally immutable in himself alwayes the same Therefore more excellent than the Angels Vers. 13. But to which of the Angels said hee at any time Sit on my right hand until I make thine enemies thy footstool Reas. 7. From Psal. 110. Never to any of the Angels hath the Father communicated that equality of power and honour and victory over all the common enemies of the Father and of the Son which hee hath to Christ the Messias his Son Mediator and head of the Church Therefore Christ is more excellent than the Angels Vers. 14. Are they not all ministring spirits sent forth to minister for them who shall bee heires of salvation Reas. 8. All the Angels are ministring spirits who are not onely bound to serve Christ but also all the Elect or faithful who are designed of God Heirs of eternal life Therefore Christ is so much the more excellent by how much the Name of the Son of God is more excellent than the name of ministring spirits CHAP. II. A Double Use follows of the former Doctrine touching the Excellency of Christs Person and Prophetical Office The first That they depart not from the truth of the Doctrine it self to vers 6. The other is That they detract not from the reputation of Christ because of his sufferings in the flesh to the end Vers. 1. Therefore wee ought to give the more earnest heed to the things which wee have heard leâ—t at any time wee should let them slip The Proposition of the first Use is this It behoves us to hearken more attentively i. e. to beleeve and obey the Doctrine of Christ or his Gospel The Arguments for the proof of this Proposition are eight The first Argument is contained in the word Therefore Because already the excellency of Christs Prophetical Office was shewn in the former Chapter Therefore ought we the more attentively to hearken to his Doctrine Leâ—t at any time Arg. 2. Unless wee attend diligently to his Doctrine there is danger that wee let it slip that the truth of it get from us and that wee falling from it bee undone Therefore c. Vers. 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward This hee confirms by a comparison of Law and Gospel wherein many other Arguments are comprehended Argum. 3. If the Law promulgated by the Ministry of Angels or Messengers whose service God made use of was accounted firm stable authentick divine and inviolable much more the Gospel published by Christ the Son ought to bee accounted such Therefore ought yee to obey the Doctrine of Christ the Son of God And every Argum. 4. If every transgression against the Law which is the Doctrine of deserved death received a just reward or the recompence of a capital punishment wee cannot escape destruction if wee neglect the Gospel of free salvation Therefore ought wee to give the more attention to the Gospel of Christ. Vers. 3. How shall wee escape if wee neglect so great salvation which at the first began to bee spoken by the Lord and was confirmed unto us by them that heard him 4. God also bearing them witness both with signs and wonders and with divers miracles and gifts of the Holy Ghost according to his own will Argum. 5. Confirming the former The Gospel was immediately published by the Lord Jesus Christ himself while hee was upon earth and was preached to the Church with authority by the Apostles who were eye and ear-witnesses of his Doctrine And moreover it was confirmed with all kinds of gifts of the Spirit and several miracles accompanying the preaching of the Apostles the testimony of the divine Seal being added as it were from Heaven Therefore except wee attend the more carefully to his Doctrine wee cannot escape unpunished for the neglect of so great salvation thus confirmed unto us Vers. 5. For unto the Angels hath hee not put into subjection the world to come whereof wee speak The new condition of the world under Messias or the restoring of the world into the Grace of the Messias whereof wee spake from the sixt verse of the former Chapter is not put in subjection unto Angels but to Christ the Son of God Therefore if it was a wickedness not to hearken attentively to Angels which are servants how much more hainous will it bee to despise the most powerful King of the restored world The Church as it were a new world to bee gathered by the Gospel or the new condition of the Creature under Messias is called the World Because all the glory which now appears in the Ornament of the Universe shines more gloriously when it is converted into our use by Christ It is called the World to come for the perfection of its renovation yet not to bee perfectly so but in the world to come Christ indeed hath now begun to make all things new in his own and for their sake but what hee hath begun hee will not compleatly perfect till the last day when the Creature shall bee delivered from the bondage of corruption into the liberty of the Glory of the Sons of God The Second Part. Vers. 6. But one in a certain place testified saying what is man that thou art mindful of him or the Son of man that thou visitest him Confirming this Argument hee passes to the second part of the Chapter that hee may prove that the incarnation of Christ or his sufferings in the flesh which was an offence to the Hebrews derogate nothing from the excellency of him The Arguments produced to this end are fourteen whence hee infers the conclusion to bee proved in the first verse of the following Chapter by an admonition to consider what
day 6 The sixt is of the last Iudgement wherein eternal life shall bee alotted to the faithful and eternal death to the wicked Vers. 3. And this will wee do if God permit Arg. 2. To perseverance and progress in the faith of the Gospel I an Apostle by the grace of God shall to my utmost endeavour that yee may persevere in the faith so far as it shall seem good to God to bless my labours in the Ministry Therefore you ought to endeavour after perseverance and progress in the faith of the Gospel Vers. 4. For it is impossible for those who were once inlightened and have tasted of the heavenly gift and were made partakers of the Holy Ghost 5. And have tasted the good word of God and the powers of the world to come 6. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Argum. 3. Whosoever do not persevere after such conviction of the Truth of the Gospel as you have here described but start from the Principles of Faith and slide into that unpardonable sin against the Holy Ghost they cannot repent nor bee saved Therefore lest yee fall into this sin yee ought to persevere and make progress in the Faith of the Gospel They against whom this commination is bent are described by six Marks 1 They are illuminated by the knowledge of the Gospel by whose light the miserable condition of men and the means of Redemption by Christ may bee opened even to the unregenerate 2 They have tasted the Heavenly gift which may bee by the contemplation of Christ and heavenly things revealed in the Gospel for every the lightest taste of truth stiâ—s up some rellish of it although not alwayes solid and permanent 3 They are made partakers of the Holy Ghost which may bee by some gifts common both to the Regenerate and unregenerate 4 They have tasted the good word of God which may bee by an historical faith of the Gospel an apprehension of the possibility of their own â—alvation which that they may actually attain they do not prosecute 5 They have tasted the powers of the world to come in some lighter joyes concerning the life to come which may come to pass by a temporary faith in those that receive the word in the stony ground with joy Mat. 13.20 not only our of an apprehension of the possibility of their future salvation but also the Probability which they may willingly with Balaam wish for and hope for with the foolish Virgins though they have not renounced the world and their wicked lusts 6 After all these degrees of conviction produced by the Holy Ghost concerning the truth of the Christian Religion they fall away or with a total voluntary anâ— malicious Apostacy as will afterwards appear they revolt from Christ. Again The punishment which hee threatens to these kinde of Apostates is this That their Repentance and by consequence salvation is impossible because â—fter this sin Repentance never follows The Reasons whereof are two 1 From their malice against Christ because by their malicious denial of the Son of God once crucified they will not bee saved by his death they abhor that way of salvation upon which alone Repentance and salvation depends and indeed as much as in them lyes they depose Christ from the Throne of his Celestial glory and if it were possible would crucifie him again Put him 2 Another Reason is taken from the scandal given Because they expose Christ to ignominy reproach and the scoffes of Infidels and that by a more cruel wickedness than they who at first through ignorance hanged Christ upon the Cross. Vers. 7. For the earth which drinketh in the rain that commeth oâ—t upon it and bringeth forth herbs meet for them by whom it is dâ—â—ssed receiveth blessing from God Arg. 4. To perseverance As the fruitful earth receives blessing from God so persevering and proceeding in the faith and obedience of the Gospel yee receive blessing from God Therefore ought yee to persevere Vers. 8. But that which beareth thorns and briars is rejected and is nigh unto cursing whose end is to bee burned Arg. 5. As the earth tilled and often watered which brings forth nothing but briars and thorns is rejected and nigh unto cursing and at length is to bee burned So Apostates who have taken in the showres of the word of God often coming upon them and bring forth no good fruit but fall back and altogether Apostatize are Reprobates and being near unto cursing shall utterly perish as those who in respect to conversion and salvation are desperate Vers. 9. But beloved wee are perswaded better things of you and things that accompany salvation though wee thus speak Hee comforts the beleeving Hebrews against the harshness of what he had said and the supposition of their future Apostacy which the Apostle might seem inwardly to surmise had hee not cleared himself and adds Arg. 6. Although I presupposed danger of your Apostacy yet wee have perswaded us better concerning your faith and sincere obedience and perseverance and other graces which have a necessary connexion with eternal salvation Therefore yee ought with so much the more courage to persevere Vers. 10. For God is not unrighteous to forget your work and labour of love which yee have shewed toward his name in that yee have ministred to the Saints and do minister Arg. 7. Confirming the former The Justice and Truth of God will not suffer that the saving grace of God already bestowed upon you and by your constant and effectual love towards the faithful or Saints hath been demonstrated by works should bee forgotten but will give you grace for grace perseverance and life eternal promised to you Therefore c. Vers. 11. And wee desire that every one of you do shew the same diligence to the full assurance of hope unto the end Arg. 8. By endeavouring after perseverance yee shall gain more and more a certain perswasion of your hope Therefore every one of you ought to endeavour after perseverance And here the Exhortation to perseverance is expresly seâ— down Vers. 12. That yee bee not sloathful but followers of them who through faith and patience inherit the promises Arg. 9. By shaking off your sloathfulness in striving after a deeper knowledge of the Gospel and proceeding in charity you ought to imitate the holy Fathers who persevering in faith and patience have obtained the promised inheritance Therefore labour yee after perseverance Vers. 13. For when God made promise to Abraham because hee could swear by no greater hee sware by himself 14. Saying Surely blessing I will bless thee and multiplying I will multiply thee 15. And so after hee had patiently indured hee obtained the promise Argum. 10. The promise of the blessing being made unto the faithful in the person of Abraham the father of the faithful and confirmed by the Oath of the great God and experienced
Hee confirms this Argument with six Reasons Reas. 1. Because the contemner of Moses Law legally convicted was adjudged to capital punishment without mercy Therefore much more is the Apostate to be destroyed Trodden under foot Reas. 2. Because the Apostate is no less injurious to Christ as much as lyes in him than if hee should draw him from his Throne and trample him under his feet Blood Reas. 3. Because they esteem the most Holy blood of Christ whereby once as to the outward man or the outward Ecclesiastical Sanctification they are separated from the world and in Baptism consecrated unto God as the blood of some common man Spirit Reas. 4. Because they offer despite to the Holy Spirit as if hee was a lyar who convinceth them of the Deity and Divine power of Christ. Vers. 30. For wee know him that hath said Vengeance belongeth unto mee I will recompence saith the Lord and again the Lord shall judge his people Reas. 5. Because God professeth himself the revenger of all sin and of injuries done to his people Deut. 32.35 36. and much more of so horrible a sin against his Son and also against the whole Church Vers. 31. It is a fearful thing to fall into the hands of the Living God Reas. 6. Because Apostates have not to do with miserable mortals but with the Living God i. e. him that is omnipotent and alwaies in readiness to revenge into whose hands as into the hands of an angry Judge it is a fearful thing to fall Therefore Apostates must expect nothing but the fearful judgement of God Withall hee propounds Argum. 12. To perseverance in the Faith Wilful Apostacy from the Faith is joyned with so many hainous Reproaches against Christ and the Holy Spirit Therefore take yee heed of Apostacy and persevere yee constantly in the Faith Vers. 32. But call to remembrance the former daies in which after yee were illuminated yee endured a great fight of afflictions 33. Partly whilst yee were made a gazing stock both by reproaches and afflictions and partly whilst yee became companions of them that were so used 34. For yee had compassion of mee in my bonds and took joyfully the spoiling of your goods knowing in your selves that yee have in Heaven a better and an enduring substance Argum. 13. By suffering persecution for the Gospel yee have long since given a famous proof of your constancy in the Faith hoping for that reward which is laid up for you in Heaven Therefore ought yee hereafter to persevere constantly in the Faith Hee opens this Argument by minding them how presently upon their receiving the Faith of Christ being illuminated by the word and Spirit of God they entred into a fight of grievous afflictions as it were vers 32. Partly whilst they themselves were openly reproached by the enemies of the Gospel and oppressed with all kind of injustice and violence Partly also whilst they out of Christian sympathy joyned themselves as companions to those that were afflicted and oppressed for the Gospels sake vers 33. which hee makes apparent by experience because whilst the Apostle was in bonds for the Gospel the faithful Hebrews sympathized and took the spoiling of their goods joyfully not respecting earthly riches in comparison to the heavenly and eternal inheritance laid up for them in Heaven vers 34. Vers. 35. Cast not away therefore your confidence which hath great recompence of reward Argum. 14. Constant perseverance in the Faith hath a great recompence of reward Therefore the Profession of your Faith is not to be cast away but constantly to be held fast by you Vers. 36. For yee have need of patience that after yee have done the will of God yee might receive the Promise Argum. 15. If yee patiently persevere yee shall receive eternal life which is promised unto you otherwise not Therefore yee ought constantly and patiently to persevere in the Faith Vers. 37. For yet a little while and hee that shall come will come and will not tarry Argum. 16. Yee shall shortly have an end of your labours and yet want but little of the victory yet a little while and God will set you at liberty from all trouble as the Prophet Habak 2.4 gives us notice Therefore ought yee constantly to persevere Vers. 38. Now the Iust shall live by Faith but if any man draw back my soul shall have no pleasure in him Argum. 17. The Just shall live by Faith not by the present possession of his hope laying hold upon Life and Righteousness no other waies but by Faith Therefore yee ought to persevere in the Faith that yee may obtain Righteousness and Life If any Argum. 18. Hee that casts away his Faith and is puffed up with carnal confidence of his own strength or rests upon the power of any creature is hateful to God and his Saints Therefore ought yee to persevere in the Faith Vers. 39. But wee are not of them who draw back unto perdition but of them that beleeve to the saving of the soul. Argum. 19. I am perswaded that wee who truly beleeve are not of those reprobate Hypocrites who in the day of temptation fall away to their own perdition but of those that are elected whereof every one perseveres to the saving of his soul Therefore ought yee boldly to persevere in the Faith CHAP. XI HEE proceeds to confirm his former exhortation to perseverance in the Faith with divers Arguments drawn from the properties and effects of Faith Illustrated from the manifold experience of the Saints The Arguments of his Exhortation are twenty four All which prove that Faith is to bee promoted or that wee ought to persevere in the Faith or live by it in the midst of afflictions Vers. 1. Now Faith is the substance of things hoped for the evidence of things not seen Argum. 1. Faith embracing the promise concerning things hoped for makes the things as it were present and gives them a kind of subsistence so far as it applies to us the truth and power of God promising in whose power the things promised are contained and makes us as certain of the event as if the things promised were actually performed Therefore wee ought to live by Faith and persevere in it And the Argum. 2. Faith laying hold upon the Word of God is a convincing demonstration of the truth of things past present and to come which are not seen or appear and are justly esteemed by us most certain because of the undoubted truth of the word of God Therefore c. Vers. 2. For by it the Elders obtained a good report Argum. 3. By Faith Beleevers are commended justified and proclaimed blessed by the Testimony of God as it appears by ancient examples in the Scripture Therefore wee ought to live by Faith and persevere in it in the midst of afflictions Vers. 3. Through Faith wee understand that the worlds were framed by the Word of God so that things which are seen were not made of things which do appear
or do they read and not consider it Do they not weigh what is imported by it in sense and meaning It fareth with them as with those to whom Christ said Mat. 22.29 You erre not knowing the Scriptures nor the power of God Do they not love it Behold their Plague 2 Thes. 2.10 11 12. Because they received not the love of the Truth that they might be saved for this very cause saith the Text God shall send them strong delusion that they should beleeve a Lie that they might be damned Do they not stedfastly beleeve what they learn in Scripture In Gods judgement with the foolish and unstable they are suffered to wrest the Scriptures to their own destructioâ— were they never so great wits 2 Pet. 3.16 Do they not study to give obedience unto the â—â—own Truth of it Hee dealeth with them as with Israel Psal. 81.11 My people would not hearken unto my voice and Israel would none of mee Hee counteth himself rejected because his Word was rejected But what followeth vers 12 So I gave them up unto their own hearts lust and they walked in their own counsels But to such as will be Christs Disciples indeed Students seeking to grow in knowledge beleef and obedience of his Word seeking to love him and keep his sayings hee promiseth Joh. 14.26 to send unto them The Spirit of Truth the Comforter the Holy Ghost to teach them all things That is to perfect their knowledge more and more by his Spirit to fill their hearts with joy and comfort according to his Truth and to make them holy more and more And why are all these stiles given Even to shew that such as will have Christs Spirit to work any of these must seek him to work all of these joyntly or not to have him for working any of them at all Neither comfort without truth nor comfort without Holiness The same is it which Wisdome cryeth Prov. 8.34 35 36. Blessed is the man that heareth mee watching daily at my Gates waiting at the Posts of my Doors For who so findeth mee findeth life and shall obtain favour of the Lord. But hee that sinneth against mee wrongeth his own Soul all that hate mee love death Therefore how thou doest hate Death and love thine own Soul how thou standest affected towards Gods and the fellowship of the Comforter the holy Spirit the Spirit of Truth and towards the enlargement of the Kingdome of Christ let thy affection towards the Scriptures more abundant dwelling in thy self and for the Scriptures more free course amongst others bear witness Farewel THE EPISTLE OF PAVL to the HEBREWS WHen Peter wrote his second Epistle to the scattered Hebrews there was extant an Epistle of Paul to those same scattered Hebrews also received in the Church for a part of Canonical Scripture and distinguished from Pauls other Epistles 2 Pet. 3.15 16. Therefore amongst other reasons this may bee one to make us think this Epistle must bee it For it is without reason to think that the Churches should bee negligent in keeping such a Iewel commended unto them by the Authority of two chief Apostles or lose Pauls Epistle and keep Peters which maketh mention of it The sum of the Epistle BEcause the Hebrews were hardly drawn from the observation of Levitical Ordinances unto the simplicity of the Gospel and in danger of making Apostacy from the Christian Faith by persecution the Apostle Paul setteth before their eyes the glory of Jesus Christ in his person far above men and Angels by whose Ministery the Law was given not only as God Chap. 1. but also as man Chap. 2. and in his Office above Moses Chap. 3. Threatning them therefore if they should mis-believe Christs Doctrine Ch. 3 4. and above the Levitical High-Priest Ch. 5. Threatning them again if they should make Apostacy from him Chap. 6. yea above all the glory of the Levitical Ordinances as hee in whom all those things had their accomplishment and period of expiring Chap. 7 8 9 10. Threatning them again if they should not persevere in the Faith of Christ unto which perseverance through whatsoever difficulties hee encourageth them by the example of the Faithful before them Chap. 10 11. and by other grounds of Christian comfort Chap. 12. That so in the fruitful obedience of the Gospel they might follow upon Christ seeking for that City that is to come and not for their earthly Hierusalem any more Ch. 13. The sum of Chap. I. IF you shall make comparison O Hebrews the Ministery of the Gospel shall bee found more glorious than the Ministery of the Law For the manner of Gods dispensing his will before Christ came was by part and part and subject to his own addition not after one setled manner but subject to alteration and by the Ministery of men the Prophets Verse 1. But now hee hath declared his last Will gloriously by his own Son God and Man in one person Verse 2 3. who is as far above not only the Prophets but the Angels also as the native glory of his Person and Office is above theirs Verse 4. For hee is of the same substance with the Father Verse 5. and partaker of the same worship with him Verse 6. The Angels but servants to him Verse 7. Hee is eternal God and King over all Verse 8. and in regard of his Manhead and Office filled with the Spirit Verse 9. Yea hee is Creator unchangeable and everlasting Verse 10 11 12. Joyned with the Father in the government of the world Verse 13. The Angels but servants both to him and to his children Verse 14. The Doctrine contained in Chap. I. Vers. 1. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets ALbeit the Apostle was willing that these Hebrews should understand that this Epistle came unto them from him as appeareth Chap. 10. vers 34. yet doth hee not prefix his name in the body of it as in all his other Epistles that by the prudent dealing of these faithful Hebrews as wee may think others who kept pâ—ejudice against his person might bee drawn on to take notice of his Doctrine more impartially and know his name after they had tasted of the truth from him in a fitter time Whence wee learn 1. That it is lawful for godly men to dispose of the expression of their names in their writings as they see it expedient 2. That it is not much to bee inquired who is the Writer of any purpose till wee have impartially pondered the matter written 3. That it is not alwayes necessary that wee should know the name of the Writer of every part of Scripture for the authority thereof is not from men but from God the Inspirer thereof 1. Hee saith not simply The Prophets spake but God spake to the Fathers by the Prophets Then 1. God was the chief Doctor of his own Church from the beginning 2. And what the Prophets conveighed from God to the Church
Vers. 8. Yet it is begun in Christs personal Exaltation And for his short humiliation under the estate of Angels by suffering wee must not stumble For it is both glorious to himself and profitable for us Vers. 9. For Gods glory required that our salvation should be wrought by sufferings of the Mediatour Ves. 10. And to this end hee behoved to be partaker of our Nature as was foretold Vers. 11 12 13. That hee might take on our due punishment that is Death Vers. 14. And deliver his own from the fear thereof Vers. 15. And herein wee have a priviledge above the Angels in that hee took on our Nature and not theirs Vers. 16. And by his sufferings a ground of so much greater comfort in him Vers. 17 18. The Doctrine of Chap. II. Vers. 1. Therefore wee ought to give the more earnest heed to the things which wee have heard lest at any time wee should let them slip 1. THerefore Wee ought to give heed c. From the Excellency of Christs Person bee urgeth the Belief of his Doctrine Then 1. CHRIST must be esteemed of as becommeth the Excellency of his Person 2. The way how CHRIST will be respected of us is by respecting his Doctrine And the Excellency of his Person should procure our reverend receiving of his Word and stedfast holding of it 2. Hee will have us to take heed lest wee should let it slip The word is borrowed from rent and leaking Vessels or sandy ground Then 1. The Gospel is a precious liquor worthy to be well kept And wee of our selves are as rent Vessels ready to let it slip when wee have heard it or like sandy ground which keepeth not the rain 3. For this wee ought to give the more earnest heed Then The Conscience of the worth of CHRIST and his Gospel and of our own unfitness to retain it should sharpen our vigilancy and attendance to keep it else wee will doubtless let it slip 4. Hee saith not lest shortly but lest at any time Then It is not sufficient to beleeve the Word for a while and for a while to remember it but wee must gripe it so as never to quit it by mis-regard or misbeleef For Faith and love of the Truth is the good memory that specially hee requireth here Vers. 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward 1. Hee reasoneth from the Law spoken by Angels Then The Angels were employed in giving of the Law they did blow the Trumpet they from GOD uttered the word to Moses 2. The word spoken by them was stedfast Then What God delivereth by the Ministery of Messengers is authorized and ratified by GOD. 3. Every transgression was punished Then The punishment of transgressors or his Law is a proof of GODS authorizing the Doctrine 4. Hee calleth the punishment a just Recompence Then There is no evil befalleth sinners more than they do deserve None hath cause to complain of injustice Vers. 3. How shall wee escape if wee neglect so great salvation which at the first began to bee spoken by the Lord and was confirmed unto us by them that heard him 1. How shall wee escape The Apostle joyneth himself with them in the Threatning Then So should Preachers threaten their people as willing to undergo the same punishment except they flee the sin for which they threaten others 2. Hee reasoneth for the punishment of the Law-breaking to prove the punishment of misbelieving the Gospel Then 1. The not-embracing of the Gospel is a greater sin than the breach of the Law The despising of forgiveness is much worse than the making of the fault 2. Examples of Judgement upon Transgressors of the Law are evidences of greater Judgements to come on the misregarders of the Gospel 3. Hee calleth the Gospel so great a Salvation because of the free Offer of Remission of sins and eternal Life in it Then The greatness of the benefit to bee gotten by the Gospel aggravateth the sin of the misregarders of it 4. Hee sayeth not If wee reject deny or persecute the Gospel but if wee neglect Then The neglect of the Doctrine of the Gospel the careless receiving of it the not studying to know it is sufficient to draw down heavier judgements than ever fell on the breakers of the Law albeit a man bee not an Under-miner or open Enemy to the Gospel 5. Hee describeth the Gospel to bee that Doctrine which Christ himself preached and his Apostles from him Then wee are not bound to believe any more for Gospel than that which is made clear unto us by his Apostles word And the misregarding of other Doctrine which is not conveyed so from him falleth under the threatning 6. Hee marketh the Apostles certainty of what they have delivered unto us in that they were ear-witnesses of his Doctrine Then The more certainty the Apostles had from Christ of their Doctrine the surer is the ground-work of our belief and the greater is the contempt done to Christ in their Message by unbelief Vers. 4. God also bearing them witness both with Signs and Wonders and with divers Miracles and gifts of the Holy Ghost according to his own Will 1. Hee saith God bare witness to the Apostles Doctrine by signs and wonders Then 1. What the Apostles have spoken from Christ they spake not alone but God with them witnessed with them 2. The proper use of Miracles and extraordinary Gifts powred out in the Apostolick times was to testifie that the Apostles Doctrine was Divine Truth Those then must bee lying wonders which are alledged for confirming any Doctrine beside theirs 2. The distribution of the gifts of the Holy Ghost was according to his own will not as possibly the Apostles would have carved either to themselves or others in the nature of the gift or measure of it Then The Apostles were so employed in the working of Miracles as it was evident even then that not they but God was the worker of them while hee was seen to follow his own will therein and not mans carving in distributing his gifts And the more Gods over-ruling Will was seen in the miracles then the more confirmation have wee of that Doctrine now Vers. 5. For unto the Angels hath hee not put in subjection the World to come whereof wee speak 1. Hee calleth the World under the Kingdome of the Messias The World to come first to put a difference betwixt the estate of the World considered as under Sin and under the Messias For as it is under sin it is said of it Old things are past away 2 Cor. 5.17 Esa. 43.19 The creature is waxing old and running to ruine But under the Messias it is said of it Behold I make all things new 2 Cor. 5.17 The creature is lifting up its head and waiting for the day of liberation from â—anity and the manifestation of the Sons of God Rom. 8.19 Then The Kingdome of the Messias maketh
As Beleef draweth us to an Union with God so misbeleef maketh a Separation 2. Mis-beleef is a special part of the hearts wickedness bewraying the enmity which naturally wee have against God as much as any ill For Mis-beleef denyeth to God the Honour of Truth Mercy and Goodness and importeth Blasphemies in the contrary 3. Mis-beleef is an ill in the heart making the heart yet worse and worse where it is and barring forth all the Remedies which might come by Faith to cure the heart 2. Hee warneth to take heed lest there be such an heart in any of them at any time Then 1. Mis-beleef is a subtil and deceitful sin having colours and pretences a number to hide it and must bee watched over lest it deceive and getting strength overcome 2. The Watch must bee constant at all occasions lest this ill get advantage when wee are careless and unattentive at any time 3. Watch must bee kept as over our selves so also over others lest any others mis-beleef not being marked draw us in the same snare with them 3. Hee describeth Apostacy by Mis-beleef and departing from the Living God Then 1. Beleeving is a drawing near to the Living God and staying with him 2. The loss that Mis-beleef bringeth should scare us from so fearful a sin 3. Departing from the true Christian Religion is a departing from the Living God whatsoever the Apostate or his Followers do conceive for God is not where Truth is not Vers. 13. But exhort one another daily while it is called To day lest any of you bee hardened through the deceitfulness of sin 1. Hee prescribeth a Remedy to prevent this ill to wit That they exhort one another daily while it is called To day That is Beside the publick Exhortation from their Preachers that every one of them mutually confer and stir up one another by speeches that make for decyphring the deceitfulness of Sin or preventing hardness of heart or confirming one another in the Truth of Religion and constant profession thereof Then 1. Private Christians not onely may but should keep Christian communion amongst themselves and mutually exhort and stir up one another 2. This is a necessary mean of preserving people from Defection 3. And a duty daily to bee discharged while it is to day that is as oft and as long as God giveth present occasion and opportunity for it lest a scattering come 2. The inconvenience that may follow if this be neglected is Lest any of you be hardened through the deceitfulness of sin Then 1. There is none even the strongest of the Flock but they have need of this mutual help of other private Christians 2. Neither is there any so base or contemptible but the care of their standing in the Faith and of their safety belongeth to all 3. Sin hath many waies and colours whereby it may beguile a man and therefore wee have need of more Eyes than our own and more Observers 4. If it be not timeously discovered it will draw on hardness of heart so as a man will grow senseless of it confirmed in the habit of it and loath to quit it 3. In the former verse hee warneth them to beware of Apostasie in Religion and in this verse That they take course that they be not hardened in any sin in their conversation Then The ready way to draw on Defection in Religion is Defection from a godly Conversation And the way to prevent Defection in Religion is to study to Holiness of Conversation Vers. 14. For wee are made partakers of Christ if wee hold the beginning of our Confidence stedfast unto the end To stir them up to Perseverance hee layeth a necessity of holding fast gripe of the Principles of Christian Religion whereby they were perswaded to become Christians because onely so fellowship with Christ is gotten The Truth wherby they were begotten to Christian Religion hee calleth The beginning of our Confidence yea and of our Spiritual Subsistence as the word in the Original importeth Then 1. The Gospel is the beginning of our Confidence yea and of our Spiritual Subsistence of our new being that wee have as Spiritual Men in the State of Grace 2. The Man that renounceth the Grounds of the Gospel and persevereth not was never partaker of Christ. 3. Christian Religion is not a thing that a man may say and unsay keep or quit as Prosperity or Adversity Threatnings or Allurements do offer But such as must in all Estates upon all Hazzard be avowed Vers. 15. Whilest it is said To day if yee will hear his Voice harden not your hearts as in the Provocation 16. For some when they had heard did provoke howbeit not all that came out of Egypt by Moses Now the Apostle draweth Collections from the words of the Prophet in the Psalm repeating the words of the Textâ— which speaâ— of the Provocation of the Fathers vers 25. Whereupon hee inferreth that there were some at least hearers of the Word which provoked God â—lbeit not all For whose cause David had reason to give Advertisement to their Posterity to beware of the like and the writer of the Epistle reason to apply the same unto them vers 16. Then 1. From the Apostles handling of the Text which hee hath in hand all must Learn not lightly to pass Scripture but to consider both what is said expresly in it and what is imported by consequence 2. Preachers practice is justified when they consider the circumstances of a Text and do urge duties upon their people or teach them Doctrine from the Text. Vers. 17. But with whom was Hee grieved forty years Was it not with that had sinned whose carcasses fell in the Wilderness Hee observeth another thing in his Text upon the persons with whom God was grieved that first they are marked to have sinned and afterwards punished Leaving to them to Gather That where Sin went before the Anger of God would follow upon the Sin and after the grieving of God Judgement light upon the Sinner Vers. 18. And to whom sware Hee that they should not enter into His Rest but to them that beleeved not 19. So wee see that they could not enter in because of unbeleef Hee hath yet another Observation upon the nature of the Sin whereby God was provoked to swear their damnation that sinned that is it was unbeleef vers 8. And formally deduceth his Doctrine by consequence That Misbeleef did stop the Sinners Entry into the Rest and made the Sinner to lye under an impossibility of entring vers 19. The use of which Doctrine hee presseth in the next Chapter Then 1. The Apostle leaveth us to gatheâ— That above all other Sins Mis-beleef provoketh God to indignation most 2. That as long as this Sin lyeth on and getteth way it is impossible for a man to enter into Gods Rest. This Sin alone is able to seclude him The Summe of Chap. IV. HEE presseth the use of the former Doctrine saying in substance Therefore be feared to be debarred
from Gods Rest Vers. 1. For wee have the offer of it as well as they only here are the odds They beleeved not Vers. 2. But wee who do beleeve enter into a Rest as Davids words import For there are three Rests in the Scripture which may be called Gods Rest. 1. Gods Rest upon the first Sabbath 2. The Rest of Canaan typical 3. The Spiritual and true Rest of Gods People in Christs Kingdome which is a deliverance and ceasing from Sin and Misery David doth not mean of the Rest of the Sabbath in his threatning because albeit the Work of Creation was finished in the beginning of the World and that Rest come and gone yet David speaketh of another Rest after that in the word of Threatning Vers. 3. That Gods Rest was past at the founding of the World is plain from Moses words Vers. 4. After which Rest David speaketh here of another Rest Vers. 5 Wherein seeing Unbeleevers entred not Beleevers must enter Vers. 6. Again David meaneth not of the Rest of Canaan For after they had a long time dwelt in Canaan David yet setteth them a Day during which they might enter into Gods Rest Vers. 7. For if the Rest of Canaan which Iesus or Ioshuah gave unto them had been this true Rest then David would not have spoken of another Rest after that Vers. 8. But speak he doth Therefore there is a Rest besides these even that Spiritual Rest proper to Gods people Vers. 9. I call this a Rest because when Gods People cease to do ther own works and will it is like Gods Rest Vers. 10. Therefore let us beware to bee debarred from this Rest by Unbeleef as they were Vers. 11. For Gods Word is as effectual now as ever it was to discover the lurking Sins of the heart howsoever men would cloak them Vers. 12. And God with whom wee have to do seeth us throughly Vers. 13. But rather seeing wee have so great encouragement to get entry through Jesus Christ so merciful and pittiful an High-Priest Vers. 14 15. Let us bee stedfast in our faith and come confidently to get Gods Grace to help us through all Difficulties in the way to that full Rest Vers. 16. The Doctrine of Chap. IV. Vers. 1. Let us therefore fear lest a Promise being left us of entering into his Rest any of you should seem to come short of it 1 In the Exhortation hee layeth down this ground That â—here is a Promise of Entry into this Rest left unto us Then 1 The entry into Gods Rest is â—ast open to the Christian Church and incouragement given by offer and promise of entry 2 While it is to day this promise and invitation to it is left unto us notwithstanding that many by-gone occasions of getting good and doing good bee spent and away 3 As long as this merciful Offer and Promise is kept to the fore unto us wee should stir up our selves to lay hold on it in time 2. Therefore let us fear lest any of you seem to come short of it The similitude is borrowed from the prize of a Race Then 1 A Race must bee run erre wee come to our full rest 2 The constant Runner to the end getteth rest from sin and misery and a quiet possession of Happiness at the Races end 3 The Apostate and hee who by misbeleef breaketh off his Course and runneth not on as may bee commeth short and attaineth not unto it 4 The Apostasy of some and possibility of Apostasy of more Professors should not weaken any mans Faith but rather terrify him from misbeleef 5 There is a right kinde of fear of perishing to wit such as hindereth not assurance of faith but rather serveth to guard it and spurreth on a man to perseverance 6 Wee must not only fear by misbeleeing to come short but to seem or give any appearance of comming short Vers. 2. For unto us was the Gospel Preached as well as unto them but the Word preached did not profit them nor being mixed with Faith in them that heard it 1 To make the example the more to urge them hee saith The Gospel was Preached to them whom God debarred for misbeleef from his Rest. Then 1 The Gospel was Preached in the Wilderness for substance of Truth albeit not in such fulnesse of Doctrine and clearnesse of Truth as now The Preaching of it in clearnesse now must make the Mis-beleevers of it in no less danger of being debarred from that Rest than the old Israelites yea rather in more 2 The cause of their debarring is The Word was not mixed with Faith in them and so profited them not Then 1 As a Medicinal Drink must have the true Ingredients mixed with it so must the Word have Faith mixed with it joyning it self with all the parts of the Truth closely 2 Faith can wall with nothing nor bee mixed with any Truth but the Word and the word will not joyn nor wall nor mix with Conceits Opinions Presumption but with Faith that is it will bee received not as a Conjecture or possible Truth but for Divine and infallible Truth else it profiteth not 3 Hearers of the Word may blame their mis-beleef if they get not profit 4 Albeit a man get light by the Word and some tasting of temporary Joy and Honour and Riches also by professing or preaching of it yet hee receiveth not profit except hee get entry into Gods Rest thereby for all these turn to Conviction Vers. 3. For wee which have beleeved do enter into Rest As hee said As I have sworn in my wrath if they shall enter into my Rest although the werks were finished from the foundation of the World Read the sum of this Chapter vers 2 3 5. for clearing of his reasoning Hee proveth that Beleevers enter into Gods Rest because God excludeth by his threatning mis-beleevers only Then 1 Fearful threatnings of the wicked carry in their bosome sweetest promises to the godly and the Faithfull 2 Beleevers get a beginning of this rest in this world and a possession of it in some degrees by faith Their delivery from sin and misery is begun Their life and peace and joy is begun Vers. 4 For he spake in a certain place of the seventh day on this wise And God did rest the seventh day from all his works 5. And in this place again If they shall enter into my Rest. He compareth places of Scripture and sheweth the significations of Rest. Then 1 Words in Scripture are taken in sundry places in sundry significations 2 Comparison of places will both shew the divers acceptions of any word and the proper meaning of it in every place Vers. 6 Seeing therefore it remaineth that some must enter therein and they to whom it was first Preached entred not in because of unbeleef The full sentence of the sixt vers is this Seeing therefore it remaineth that some must enter in and they to whom it was first preached entered noâ— in because of unbeleef It will
To come boldly to God in prayer for every thing whereof wee stand in need Then the Apostle alloweth unto the beleever 1. Certain perswasion of the acceptation of his person hee biddeth him Come boldly 2. Hee alloweth certain perswasions of the granting of his prayers in the matter namely of Grace and Mercy which includeth the remission of sins 2 The Throne of Grace or the Mercy-Seat was above the Ark within the Sanctuary and represented God in Christ reconciled to his people gracious and merciful unto them To this hee alludeth and by this means teacheth us 1. That the substance of that typical Mercy Seat is to bee found in Christ under the Gospel In him God is ever to bee found on his Throne of Grace 2. That the Veil of the Ceremonial Sanctuary is rent in Christs suffering and an open door made unto the holiest unto every Beleever and not for the Highest alone to enter in 3. That God layeth aside his terrour and rigour of justice when his own come to him in Christ and offereth access unto the Throne of Grace unto them 3. Hee will have us comming with boldness to obtain mercy including himself with the faithful and joyning the meanest of the faithful to whom hee writeth in the same priviledge with himself Then 1. Free liberty to expound all our mind to God as the word importeth without employing the mediation of Saint or Angel or any beside Christ is one of the priviledges of Christian Religion 2. This priviledge is common to the meanest of the faithful with the chiefest Apostles 3. There is mercy to bee had for such as come for removing of every sin and remedy of every misery 4. Hee setteth before them the hope of Grace to help in time of need Importing hereby 1. That albeit for the present possibly wee bee not touched with the sense of wants straights and difficulties yet wee are to expect that time of need will come 2. That it is good to foresee this and make provision in the time of grace in this acceptable day while God is on his Throne of Grace 3. That our prayers if they get not an answer presently yet shall they get an answer in the time of need When our need commeth then shall our help come also The Summe of Chap. V. I Have called Jesus the Son of God a great High-Priest because the Levitical Priests are but a resemblance of him and that in their imperfect measure For look what office they had vers 1. What properties were required in them vers 2 3. How they were called to their office vers 4. A fairer calling hath Christ and to an higher Priesthood vers 5 6. I called him a compassionate High Priest because hee took on our frail nature and had experience of such troubles as ours both outward and inward vers 7. For the measure of the Mediators obedience albeit Hee was the Son required actual and experimental suffering else the price had not actually been paid for us vers 8. And now being throughly fitted for his office by suffering hee is become the cause of the salvation of all that follow him vers 9. Authorized for that end of God after the order of Melchisedec which order is more perfect than Aarons vers 10. Of which mystery I must speak with greater difficulty for your incapacity vers 11. For yee have need yet more to bee catechised in the rudiments of Religion as babes vers 12. For such are they to whom easie Doctrine must bee propounded vers 13. But harder Doctrines are for riper Christians vers 14. The Doctrines of Chap. V. Vers. 1. For every High-Priest taken from amongst men is ordained for men in things pertaining to God that hee may offer both gifts and sacrifices for sins 1. HEE setteth down the properties of the High-Priest that hee might shew the truth of them in Christ. First the peoples comfort did require that the High-Priest should bee a man So is Christ a Man chosen out from amongst men The Flower of all the Flock Therefore wee may come the more homely to Him 2. The High-Priest was ordained for men that is was appointed to imploy all his Office for mens good So doth Christ therefore may wee expect that hee will do for us as Mediatour what hee can and that is all that wee need 3. The High-Priests Office reached to all things pertaining to God to communicate Gods will unto the people and to lay before God the peoples Necessities So doth Christs Office to all the business betwixt God and us for working in us Repentance and Amendment and making our persons and service acceptable to God and therefore in nothing may wee pass by Him 4. In special the Priest behoved to offer Gifts and Sacrifices for sin for removing of wrath and obtaining of Favour So hath Christ done and fulfilled the type in this point also therefore by Him must wee obtain the good which wee crave and have the evil removed which wee fear Vers. 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 1. Hee goeth on in the Comparison The typical High-Priest behoved to be compassionate on the Sinner So in truth is Christ even as the misery requireth proportionally as the word importeth 2. Hee maketh two sorts of Sinners Ignorants and Transgressours Then Though there bee difference of sinners yet no sinner that seeketh to Christ is secluded from His Compassion 3. Followeth a difference serving to advance Christ above the typical Priest The High-Priest typical was compassed with infirmities not onely sinless infirmities but sinful also and so behoved to pitty others Christ though not compassed with sinful infirmities but sinless onely yet doth pitty Sinners of all sorts Then Look what compassion one sinner might expect of another as much may wee expect of our sinless Saviour Vers. 3. And by reason hereof hee ought as for the people so also for himself to offer for sins Another difference The typical Priest had need of Remission of his own sins and the benefit of the true Sacrifice But Christ because without sin offered Sacrifice onely for our sins and not for His own Then All the Benefit of Christs Sacrifice commeth unto us Vers. 4. And no man taketh this honour unto himself but hee that is called of God as was Aaron Hee proceedeth in the Comparison The typical Priest entred by authority to his Calling and was honoured by his Calling So entred Christ. No man saith hee taketh this honour unto himself but Hee that is called as was Aaron Then 1. It is an honour to bee called to an Office in the House of God 2. The Calling is null if it have not God for the Author and Caller 3. If a man take an office not appointed of God or intrude himself into an Office without a lawful Calling it is no kind of honour unto him Vers. 5. So also Christ glorified not
both Compare this place with vers 9 10 c. Of this Chapter to the end First in these verses the 4 5. and 6. hee is speaking of Professors in general conditionally But vers 9 10 c. hee is speaking to the true Beleevers amongst these Hebrews particularly 2. Here in these verses are glorious gifts Illumination and tasting of spiritual things There in those verses is Faith working by love to the glory of Iesus and Weal of his Saints 3. Here are men enrolled amongst Christians so holden and esteemed both of themselves and others There are sensible souls in the feeling of sin and fear of wrath and hope of mercy flying to Iesus as to a Refuge and casting the Anchor of their tossed souls within the veil where Iesus is in Heaven 4. Here men receiving from the holy Ghost good things there men receiving from him beside these good things better things also 5. Here things glorious indeed yet not alwaies accompanying salvation but in some going before saving Grace in others possibly alone without saving Grace But there are saving Graces alwaies joyned with Salvation 6. Here in these verses the Apostle is not confident but such as have received these things here mentioned may fall away except they go forward and study to make progress But there in those verses the Apostle is perswaded that they shall not fall away but be saved and thereupon encourageth them to go forwards From this Comparison it is clear then 1. That there is a possibility of the Apostasie of Professors and titular Saints but not of the Apostasie of renewed souls and true Christians true Saints 2. There is a ground of fear from these words to such as are secure and puffed up with the conceit of their spiritual gifts but not of those who in fear are fled to Christ. 3. That in this place carnal confidence onely is shaken in such who as if they had done well enough study not to make progress But Faith no waies weakened in such who still study to advance and make more and more progress 4. That here fruitless light and fruitless feeling is called in question but not Faith and laborious love bringing out fruits to Christs glory and good of his Saints Again from this comparison it is evident That the holy Ghost is Author both of these common spiritual gifts and of these special saving graces also Of these common gifts hee is Author as dwelling amongst Professors and distributing good things unto all Professors that are in the visible house of his Church But hee is Author of those saving Graces as dwelling in true Professors who are his own house bringing with himself better things than these gifts and salvation also unto them infallibly Thirdly From this Comparison it is clear 1. That there are some Converts external from the world to the Church who yet stick in their naturals and are not in the sense of sin fled unto Christ for refuge nor converted from Nature to saving Grace to whom the Apostle will not deny room in the Church if they will study to make progress And 2. That illumination and tasting of Spiritual things may bee given as well to such who are not renewed in their heart as unto sound Converts For 1. The natural man may be convinced that the Church is a blessed Society and joyn himself unto it 2. Yea change his outward conversation and cast off his pollutions which are in the world through lust and take himself to be ruled outwardly by Christs Discipline and call him LORD LORD 3. And be so blameless before men that hee may look with his Lamp like a wise Virgin waiting for the Wedding and yet be a graceless fool inwardly 4. Yea hee may be illuminated not onely by learning the literal knowledge of the Gospel as men do their Philosophy but also may be illuminated supernaturally with in-sight in many profound things in the Scripture For supernatural gifts may be in a Natural and unrenewed Man so as hee may say to CHRIST I have prophesied in thy Name and yet be unrenewed in Christs estimation 5. Hee may taste of the heavenly Gift partly by historical beleeving the Truth of the Gospel partly by contemplation of the Truth credited Now historical Faith is a taste of that heavenly gift of Iustifying Faith because it is a good degree towards it and contemplation of this Truth bringeth a taste of the thing credited and so of the heavenly Gift revealed in the Gospel For the contemplation of every Truth bringeth with it naturally a delectation such as Philosophers do finde in their studies And the more eminent the Truth be no wonder the delectation be the greater For many heard Christs gracious Sermons and wondered and beleeved his words to be true but Christ did not commit himself unto them for hee knew what was in them 6. Hee may be made partaker of the Holy Ghost and have his share of Church gifts distributed by the Holy Ghost so as hee can from the light which â—he Holy Ghost giveth him answer other mens doubts comfort the feeble minded and edifie others in their Faith by his speeches yea have the gift of expressing his brain-light both in conference to men and in formal prayer to God if hee be a private man onely and if hee be in publick office may have the gift of formal preaching and praying in publick yea in those daies of the Apostle might have had the extraordinary gifts of Tongues Prophesying and Miracles-working Therefore saith Christ Many will say to mee in that day Lord Lord have wee not prophesied in thy Name and in thy Name have cast out Devils and in thy Name done many wonderful works To whom Christ will answer I never knew you Depart from mee yee that work iniquity Mat. 7.22 23. Now this knowledge convincing light and gifts of utterance c. are from the Holy Ghost or else how could such Apostates as are here described sin against the Holy Ghost 7. Hee may taste of the good Word of God that is finde sweetness in the Doctrine of the Gospel and bee convinced of the Goodness and Mercy of God towards sinners shining therein yea and by beholding the possibility of his own salvation upon this condition If hee will sell all and buy the Pearl hee may taste of Gods Merchandise in the blocking for them beside all the false joyes and delusions which hee may get by presuming of the certainty of his own salvation and yet in the mean time as a fool will not lay down the price will not renounce his earthly and beastly affections will not deny himself and his own corruptions The care of this world and the deceitfulness of Riches choaking the fruits of the Word heard as they who receive the seed amongst thorns Wherefore in time of persecution for the Word hee may by and by be offended and quit the Truth albeit with the stony hearted hearers in time of prosperity hee heard the Word and anon
of the true Lamb of God which taketh away the sins of the World And therefore when Attonement and expiation of sin is attributed to the Levitical sacrifices as Lev. 17.11 the form of speech is Sacramentall the property of the thing signified being ascribed to the sign as was marked before Quest. But do not we Christians make a commemoration of our sins year by year yea daily remembring even the sins of our youth deprecating the wrath which they deserve I answer It is true we do but not by way of offering a sacrifice as they for of them it is said here In those sacrifices there is a remembrance of sin Quest. What is the difference betwixt commemoration of sin without renewd sacrifice and commemoration of sin with renewed sacrifices betwixt the Jews commemoration of sins year by year spoken of in this place and the commemoration which true Christians do make I answer The Iew in his solemn Commemoration of sin by renewed sacrifice did really profess two things One That no sacrifice formerly offered was sufficient to expiate his sin or cleanse his conscience Another That he had not sufficiently holden by Faith that signified sacrifice which was to come but had need through the Spectacles and Transparent of these typical sacrifices enjoyned for his help to take a new view of that true sacrifice which was to come of both which the repeated sacrifice did bear witness But we by commemoration of our sins and not sacrificing profess That by Christs sacrifice already past Gods justice is so well satisfied as there is no need of new sacrifice nor ofâ—ner offering of that one And therefore that we desire no other ransome but Christs which is payed already on the Cross but onely crave to have by Faith a better hold of Christ who hath payed the ransome for us that we may finde the vertue of his ransome yet more and more in our selves Quest. But what if with the commemoration of sins year by year and day by day we should pretend to joyn a Sacrifice that new expiation might be made by offering of Christ over again as is pretended to be done now adays I answer By so doing we should take away the Difference which the Apostle here putteth betwixt the Levitical sacrifices and Christ and make Christs no better than theirs We should avow That Christs sacrifice on the Cross done by himself was not a full ransome for our sins but that a mans offering were able to do that which Christs sacrifice on the Cross had not done Finally with the Iew we should avow that the true and satisfactory sacrifice were not as yet come nothing heretofore being done which were able to pacifie God or purge the Worshippers from the Conscience of sin For if a man think that the price of expiation of sin be already payed he doth but mock Gods justice and disgrace the Price payed if he presume to pay the Price over again Vers. 4. For it is not possible that the blood of Bulls and of Goats should take away sins He giveth a Reason why these Sacrifices could not pacifie the conscience even because it is not possible that they should take away sin Then 1. The conscience can never be purged except it see sin taken away by a perfect sacrifice and a ransome so worthy as justice may be satisfied 2. It is impossible that Attonement was properly made by the Levitical sacrifice but onely figuratively because here it is said It was impossible they could take away sins 3. Sin is not wiped away by any unworthy mean for sin being the breach of the Law of nature and of the written Law Gods Majestie so glorious his Justice so exact his Truth in threatning death to the offender so constant no less worthy sacrifice can expiate sin than that which is of value to answer all these Vers. 5. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not but a body hast thou prepared me 6. In burnt offerings and sacrifices for sin thou hast had no pleasure He proveth by testimony of the 40 Psalm vers 6 7 c. That these sacrifices did never by themselves pacifie God and therefore were not to endure longer than Christ should come to fulfil what they did signifie and so abolish them Then of necessity the Old Church was not altogether ignorant of the imperfection of their Legal service for removing of their sins and that the true expiation of their sins signified by these sacrifices was to be sought in the Messias 2. Christ is brought in by the Prophet coming into the world that is taking on our nature and manifesting himself in the flesh because by the Word he is set before the Church of that time as incarnate removing the Levitical Sacrifices and offering himself in their place Then the Word of God bringeth all Divine Truth to a present being unto Faith and so by prophecie made Christ incarnate present unto the Faith of the Fathers under the Law 3. Christs words unto the Father are Sacrifice and oblation thou wouldest not but a body hast thou prepared me Which is in substance the same with Mine ear hast thou opened or bored unto me in the Hebrew Psal. 40.6 For if the Father open the ear of his son by making him a wise servant for the work of Redemption If he bore his ear by making him a willing and obedient Servant then must he also prepare a Body unto him and bring him into the world by incarnation that he may accomplish that service as became Then 1. Christs Body is of Gods preparation and fitting made of God so holy and harmless so free of sin as it should be fit to be joyned with the God-head of the Son and fit to be an expiatory Sacrifice for sin 2. The Sacrifice of Christs Body and the obedience done to God in it by him is the Accomplishment and Substance of these Sacrifices 3. God was never pleased nor pacified by these Sacrifices in themselves but by Christs Sacrifice signified by them 4. God prepared a Satisfaction to himself for us when wee could not Vers. 7. Then said I Loe I come in the Volume of Thy Book it is written of Mee to do Thy Will O God Then said Christ Lo I come to do Thy Will O God That is When the Legal Sacrifices are found and declared unable to pacifie God Christ Then findeth it the fit time to come into the world and to do that which the Sacrifices did fore-signifie but could not effectuate Then 1. Christ did not think it the due time for himself to come into the world till it should be found that without him neither God could be satisfied nor man saved by any other mean but by his obedience 2. Christ assumed our nature and offered himself in our room to the Father willingly ready to perform what the Fathers Will could exact of us yea earnestly desired he to discharge that service for us Blessed
of the blood of Iesus for remission of sins after this hearty application of Christs blood the conscience is furnished with a good answer unto all challenges and so is made good a comfortable conscience absolving the man through faith in Jesus whom it tormented with challenges before it ran to the blood of Jesus for sprinkling Then whensoever the conscience is evil accuseth and vexeth let the vexed heart run to Christs blood and then shall it be free from an evil conscience for the blood of Jesus cleanseth us from all sin Let the heart be sprinkled and the conscience will be good 6. The fourth thing required in him that draweth near as he should is That his body be washed with pure water That is That according to the signification of that Legal Rite their outward conversation be blameless and holy sin being so curbed within that it reign not in their mortal body so foughten against within as it break not forth in scandalous works of Darkness in the actions of the body Then 1. With a sprinkled conscience within men must joyn an holy and blameless conversation without 2. The washing of the conversation without must proceed from an heart sensibly acquainted with the power of the blood of Jesus 3. And this outward holiness of the body must be wrought with pure water that is by the Spirit of Sanctification to distinguish the reformation of a believer from a counterfeit who without may look like a righteous man but within be as a whited Tomb full of rottenness Verse 23. Let us hold fast the Profession of our Faith without wavering for he is faithful that promised Another Exhortation to avow the faith of Christ that is the doctrine of Christ the truth received from Christ and believed and not to quit it in the time of tryal upon any condition 1. The requiring to hold fast the confession of our Faith or Hope as the word importeth teacheth 1. That a true Christian must not onely hold the truth of Christ secretly but must confess it profess and avow it openly where Gods glory and others good requireth the same 2. That he must look for adversary powers and temptations to take that truth or at least the confession of it from him 3. That in these tryals and essays he must hold the faster gripe and avow it so much the more stedfastly as he is tempted to quit it 4. That when he is put to the tryal of this Confession of any point of his Faith hee is also put to the tryal of the confession of his hope whether his hopes of the promised salvation in Jesus be stronger to keep him stedfast or the terror and allurement from men stronger to make him quit the point of truth converted 5. That nothing but this hope is able to make a man stand out in tryal if hee be hardly urged 2. Hee will have the avowing of the truth of Christ to be without wavering Then 1. Men must so learn the Truth that they need not to change again that is must study to know the Truth soundly and solidly 2. And having learned it must not say and unsay one day avow it and another day quit it For so God getteth not his due glory Beholders are not edified the mans testimony wanteth weight with the adversary But hee must be invincible in the truth who will neither alter nor change or diminish any thing of it for fear or favour 3. Hee giveth this for a ground of constancy For hee is faithful who hath promised That is the promises which Iesus hath made to such as constantly beleeve in him shall be surely performed that no constant professor of his Truth shall be ashamed Then 1. Where wee have a promise of any thing made unto us in Scripture wee may be confident to obtain it and bold to avow our hope thereof against such as would teach us the Doctrine of Doubting whereunto wee are of our selves prone and inclined and against such as shake the assurance of the Saints perseverance 2. The ground of our confidence is not in our selves but in the faithfulness of Jesus Christ who hath promised such graces to his children 3. Our bold avowing of our hope is not a bragging of our own strength but a magnifying of Christs faithfulness Vers. 24. And let us consider one another to provoke unto love and unto good works Hee strengtheneth his former Exhortation by giving of directions to further their obedience thereunto And first for mutual up-stirring one of another Whereof wee learn 1. That mutual edification of Christians amongst themselves and sharpening one of another is a special help to constancy in true Religion and a preservative against Apostacy 2. Prudence is required hereunto that mutually wee observe one anothers disposition Gifts Experience Virtues and Faults that wee may the better fit our selves to do good each one of us unto another and to receive good each one of another in our Christian conversing together 3. A godly striving one with another who shall be first in love and well-doing is better than the ordinary strife who shall exceed others in vanity and superfluity of apparel and fare Vers. 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching Another mean to this same end is the frequenting of Christian Assemblies and Meetings which may further this purpose of mutual edification And therefore 1. Church-Assemblies must be well kept by such as do minde to prove constant in the true Religion 2. Christian Meetings also of private Christians for mutual conference and exhorting one of another is not to be neglected nor forsaken but to be used for keeping unity in the Church and not to foster Schism or hinder the publick Assemblies 2. Hee taxeth the fault of some amongst them who in Schism or purpose of Apostasie withdrew themselves from all Church-Assemblies and Christian-Meetings and fell back again or were in the way of falling back to the denial of Christ openly Then 1. Separation from the true Church and Christian society of the faithful is a remarkable evil 2. The Schism or Apostasie of others should not weaken us in following any good mean of edification but rather stir us up unto more diligence lest by negligence wee fall peece and peece back after their example 3. Hee maketh the approaching of the day to wit of Gods Iudgement a special motive to use the means diligently and make us constant in the Faith Then 1. The day of Gods Judgement should still be looked unto as a thing near hand even at the doors because it is but a very little and our day shall come yea and but a little time till our Lord shall come to judgement 2. The consideration of the day of judgement is a fit mean to sharpen us unto all good Duties which may make our reckoning to be furthered at that day and to make us boldly
the performance of Gods Promises and in hope thereof renounced the world therefore God honoureth them as his confederates vers 13 14 15 16. Faith made Abraham to offer his onely Son vers 17 18 19. Isaac and Iacob and Ioseph by Faith at their death comforted themselves and others also in hope of the performance of Gods Truth vers 20 21 22. The Parents of Moses overcame the fear of man by Faith vers 23. Moses by Faith got strength to chuse the Cross of Christ before the riches and honours and pleasures of Egypt vers 24 25 26. Faith made him constant in his choise and patient vers 27. By Faith hee got the people of Israel to be saved when the first-born of Egypt were slain vers 28. By Faith the deep Sea gave open way vers 29. High walled Towns were thrown down vers 30. Rachab was saved when others perished vers 31. By Faith numbers of Gods Children did wonderful things and received wonderful comforts and overcame all persecutions vers 32 33 34 35 36 37 38. All these died in the Faith of Christ and were justified albeit Christ was not yet come vers 39. God having reserved the accomplishment of the Prophecies and Types in the comming of Jesus Christ until our time that the Fathers might not get Salvation except by looking to our times and joyning with us in the Faith of Jesus in whom they and wee also are perfected vers 40. The Doctrine of Chap. XI Vers. 1. Now Faith is the substance of things hoped for the evidence of things not seen HEE pointeth out the Nature of Faith to help them to live by it Then Hee that would live by Faith had need skilfully to search out the nature thereof 2. In describing Faith hee ascribeth unto it the property of the Word which Faith layeth hold upon For it is the Word properly which is the substance of things not seen Then There is such an union betwixt Faith and the Word that what the Word is in force and effect that Faith is said to be in force and effect also As Faith honoureth the Word so God honoureth Faith in giving it the like commendation for force with the Word What is the original of the being and existence of any thing but this God willeth it to be or promiseth it shall come to pass or commandeth that it may be Therefore let Faith get a hold of the Promise or Word and it taketh hold of the thing promised by the root thereof And in the hand of Faith doth Truth bud out and flourish unto the ripe fruit of full satisfaction in performance 3. The word Evidence in the Original is a tearm of Logick importing that it is the nature of Faith by dispensation to convince Then It were wisdome for helping of our weak Faith to make Syllogisms from the Word and to reason so convincingly against all opposition of incredulity in us as there might be a consent and yeelding to the Truth extorted from us As for example When wee cannot take to heart the danger wee are in by entertaining any known sin from Rom. 8.13 wee may reason thus The Scripture saith If yee live after the flesh yee shall dye But if I forsake not and mortifie not this known sin in mee I live after the flesh Therefore if I forsake not and mortifie not this known sin I shall die Again the Scripture saith If yee through the Spirit do mortifie the deeds of the body yee shall live Therefore if I by the Spirit mortifie such and such lusts I have Gods promise that I shall live And so in other particulars Vers. 2. For by it the Elders obtained a good report Hee proveth the nature of Faith to be as hee hath said because the Elders were approved of God as blessed in their beleeving who could not otherwise be partakers of the promised blessing in the Messiah to come except Faith had furnished unto them the substance and evidence of that hoped-for blessing Then 1. The Fathers under the Law were endued with justifying Faith and accepted of God even as wee 2. Men how base soever are brought into credit with God and into good estimation with his Church by Faith Vers. 3. Through Faith wee understand that the Worlds were framed by the Word of God So that things which are seen were not made of things which do appear Another proof to shew that Faith is the evidence of things not seen Because wee can have no other evidence of the Worlds Creation but by looking thereupon in the Word as it were in doing before our eyes Then 1. Faith must not stand whether there be Appearances or Probabilities or not of such things as are promised in the Word or else it could not beleeve the Creation which is the making of all things of nothing 2. The whole works of Creation are Pawns and Evidences of the possibility yea certainty of every thing promised For the works of Creation stand upon no better ground than Gods Word This sentence God shall make our vile bodies like unto the glorious body of Christ Iesus is as powerful to make us so as this sentence Let there be Light was powerful to create Light when there was none before Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Cain by which he obtained witness that he was righteous God testifying of his gifts and by it he being dead yet speaketh In the Catalogue of Believers he beginneth at Abel the first persecuted man for Righteousness and that by Cain professing the same worship with him Wherein we learn 1. That the wicked may joyn in the outward worship and pure forms of Religion with the godly as Cain did with Abel 2. That Faith putteth the difference betwixt their persons and service 3. That a mans person must first please God before his actions can please him For therefore was Abels Sacrifice accepted because by faith his person was justified 4. Faith maketh Abel still a speaking Doctor to the Church directing all who love to have such a reward to cleave unto God as he did and albeit they should dye for it by the hand of their persecuting and bloody Brethren not to wonder at it Vers. 5. By Faith Enoch was translated that he should not see death and was not found because God had translated him For before his translation he had this Testimony that he pleased God Enochs full felicity is expressed by Gods translating of him Then if we ask where Enoch went to we must search for him by Scriptures warrant onely in the company of God the Translator of him For before he was translated he lived a blessed man in fellowship with God And it is injurious to God and Enoch both to put him out of Gods fellowship as not blessed when he is translated 2. Enochs Translation beareth witness 1. That the blessedness of everlasting life with God after death was known in the Old Testament 2. That the Fathers got possession of
receive the Promises is to receive the thing promised or the Promises in performance But here it is to have the Promises first and immediately made unto him Then the meaning of forms of speech in Scripture is to be found by consideration of all circumstances of the place where they are spoken and not of some circumstances onely 4. It serveth to the commendation of his faith that he obeyed Gods command when it seemed to make the promise null Then 1. To adhere to the promise when by appearance of reason it is likely not to be performed is tried faith indeed 2. When Reason sighteth against Faith it is wisdom to quit that Reason which would make us quit the Promises 3. When Gods commandments and promises unto us seem to cross one another it is wisdom for us to justifie them both All his words are truth Vers. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure Abrahams looking to Gods Fidelity and Omnipotency made him victorious over every difficulty and so to give obedience to this hard commandment Then 1. When we get hard commandments we must lay our reckoning how we may obey them and not how we may shift them 2. Difficulties and impossibilities as would appear must be rolled over upon God 3. Gods Omnipotency maketh that his promise cannot miss but take effect 2. Abraham as he expected so he found He expected Isaac ' s resurrection from the dead and in a figure or similitude be received Isaac back from the dead that is from the jaws of death no less unexpectedly than from the dead Then 1. The Believer shall finde as much as he can expect from Gods word 2. If the performance be not as he doth forecast yet it shall be by a way as comfortable and pâ—ofitable Vers. 20. By Faith Isaac blessed Iacob and Esau concerning things to come Isaac ' s blessing of his sons is said to be by Faith Then Patriarchal benedictions were given by ordinary Faith albeit from the ground of extraordinary revealed truth For faith ordinary believeth Gods truth revealed howsoever ordinarily or extraordinarily 2. In that this example is propounded for ordinary imitation in believing of Gods ordinary revealed word it teacheth us That he who hath the ordinary word of God hath as sure a ground to rest upon as if he had a particular and extraordinary revelation Vers. 21. By Faith Iacob when he was a dying blessed both the sons of Ioseph and worshipped leaning upon the top of his staff Jacob a dying blesseth his off-spring and worshippeth God in bodily weakness Then 1. Faith can look through the cloud of Death and behold both its own and others felicity 2. In the solid assurance which it hath it can worship or glorifie God for things to come as if they were already past 2. It is not said that he worshipped the top of his Staff but upon the top of his Staff leaning for his weakness cause by approaching Death because he would for this fore-seen blessing of God upon his posterity testifie by signs of worship in his weak body how he esteemed of that favour Then 1. Faith will make the body albeit it be weak concur with the Spirit in the Lords worship 2. When the infirmity of the body maketh it unable to concur with the Spirit it must be helped with a stone as Moses prayed against Amalek or staff as Iacob here or any thing else which may enable it to perform the worship the better being put under breast or arms or knees 3. Iacobs bending of his body in so great weakness thereof must bear witness against the prophane ease which many men now-a-days take unto themselves both in private and publike worship Vers. 22. By Faith Ioseph when he dyed made mention of the departing of the children of Israel and gave commandment concerning his bones Joseph also testified his Faith in his death concerning the delivery of Israel out of Egypt by direction giving for transporting his Bones in sign of his assurance of their going to Canaan because God had promised so Then the Lords promises are sure comforts in death whereby Faith both sustaineth it self and is able to encourage and strengthen others And Faith maketh a man to keep them in memory and to make use of them in due time Vers. 23. By Faith Moses when he was born was hid three moneths of his parents because they saw he was a proper childe and they not afraid of the Kings Commandment How great weakness Moses parents did bewray the history maketh evident yet is their faith commended as victorious over the fear wherein their weakness did most appear Whence we learn 1. That nothing is commendable but because done in faith Their natural love is not mentioned but their Faith 2. That God so loveth faith in his children that he commendeth it in the measure it hath albeit it go not so far as it ought and marketh what faith hath and not what it wanteth of the perfection 2. The Evidence of their Faith he maketh this That they were not afraid of the Kings Commandment Then 1 GOD alloweth not that Kings commandments should be regarded when they command impiety and wickedness for then should they be honoured above God if for their commandment we should do that which he forbiddeth 2. Nothing but faith in God is able to make a man overcome the fear of that which Potentares may do unto him And it is a commendable work of faith to get this victory 3. The beauty of the childe stirred up his Parents to this work of Faith thinking with themselves that it behoved to be for some special end that God had so fashioned the childe Then 1. The Lord hath ways enough to excitate the faith of his own and bring it forth to act 2. Where special endowments are given there is good evidence of special employment to follow Vers. 24. By Faith Moses when hee was come to years refused to be called the Son of Pharaohs Daughter Moses refusing the honour which hee might have had in Pharaohs Court because it might have hindred him from the honour of one of Gods people is commended for a work of Faith Then It is better to be a member of GODS Church amongst GODS People than to be a Prince in a great Kingdome without the Church 2. Because hee would not have chosen to be the Son of Pharaohs Daughter therefore hee refused to be called so Then That which a man dare not avow himself to be or may not lawfully chuse to be hee must refuse to be esteemed to be hee must refuse to be called such 3. His manner of refusing this unhallowed honour is expounded to be by joyning himself with the people of God and so forsaking of Pharaohs Court Then 1. That is the true way of refusing unlawful honour to quit the place whereunto the unlawful honour is annexed and betake themselves to what they may
course 2. Christ must be looked upon by him who would be helped in his Race the Eye of the Soul being drawn off of every thing which might divert the Man or discourage him such as are the multitude of Backsliders the multitude of Mockers the multitude of by-ways and runners therein the multitude of fears from our own unworthiness and sinfulness and temptations on all sides and our mindes fixed on Christ with loving and longing looks which may draw life and strength from him 3. We must look on him as JESUS the Deliverer from sins and giver of Salvation even him who saveth his people from their sins 4. We must look upon him as the author and finisher of our faith that is as our God who hath begun his good work in us and will also perfect it Who hath given us grace to believe and will surely continue this grace with us even to the end lest the fears of our Faith failing make us to faint 5. We must look upon him as our pattern and example who having run the race before us hath set forth himself for our imitation that in him we might finde all whereof we stand in need 2. How Iesus ran this race he sheweth for our example 1. He had Joy set before him which he was to receive by our Salvation wrought So have we joy set before us also 2. For the hope of that joy he ran with courage So must we 3. He ran with the Cross upon his back all the way being a man acquainted with sorrows So must we resolve also 4. In his griefs and sorrows shame set upon him from the world and poured out contempt upon him So must we resolve to finde it 5. For the hope of the joy he endured patiently and went on under the Cross and wearied not So must we 6. Albeit shame was the sharpest of his griefs from the world yet he regarded it not but despised all despising and shamed shame as unworthy to be taken notice of in comparison of his Design So must we 7. He overcame all at length So shall we through him also 8. He hath gotten the Joy and the Glory for which he ran So shall we with him If we suffer with him we shall also reign with him 9. He is set down on the Right Hand of the throne of God that is is joyned with the Father in the Glorious Government of Heaven and Earth and all things therein for the good of all his followers So that we need to fear nothing in our way seeing he hath the Government of all Vers. 3. For consider him that endured such contradiction of sinners against himself lest you be wearied and faint in your mindes He pointeth forth a special part of his suffering namely The contradiction of sinners willing them to ponder this well for their uphold Then 1. Nothing more forcible to discourage a persecuted Christian than Contradiction A man will suffer much if he know it be for truth but if the truth for which he suffereth be called in question and Scribes and Pharisees and chief Church-men shall contradict him and brangle his Faith in the Truth it is more painful than a Rack-stock unto him 2. The consideration of our Lord Jesus his being exercised this way is a special mean to guard us in such a Temptation 3. If we be not armed against contradiction by certain knowledge of the Truth and Faith in Jesus we cannot hold out but upon force weary under the Cross and be lost or dissolved like water and fall by as the word importeth Vers. 4. Ye have not yet resisted unto blood striving against sin These Hebrews were somewhat dashed and discouraged by the persecution which they had already born and were like to faint Therefore he setteth them on to prepare for suffering to the blood that every suffering lesse than that might be the more tolerable in their eyes 1. He maketh their Party Sin Then 1. Christians must remember in their troubles that they are tryed whether they will choose to sin or to suffer 2. When they disobey their persecutors they must not be interpreted to be strivers against them so much as against sin 3. With what colour or pretence soever sin be urged upon Christians they must not yield but resist in a Christian manner and fight Christianly against that sin whereunto they are tempted The more stedfastly they resist they must prepare themselves for the more suffering and resolve at length to lay down their blood in suffering No yielding to sin must be while life is in us 2. He maketh the greater sufferings which remain a reason to make them bear the present the better Then 1. Suffering in a mans person is the highest degree of suffering 2. Resolution for the worst that can come maketh lesser troubles more comportable 3. Except a man prepare himself for the worst that can be done unto him by man for the Truth he will faint in lesser sufferings Vers. 5. And ye have forgotten the Exhortation which speaketh unto you as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him From the General Doctrine of bearing afflictions Pro. 3.11 12. He stirreth them up to Christian patience in persecution and every other trouble Then Persecution for Righteousness cometh in the account of Chastisement and is appointed amongst other ends to amend our faults 1. He maketh these Hebrews the party to whom the Proverbs were directed and God the speaker thereof Then 1. Whosoever be the Pen-men of the Scripture it is God who speaketh in it 2. The Scriptures do direct their speech to every Age and Church and Person no less than to those who lived in the Church of old when it was first written 2. He chargeth them for their forgetting of such a kindly speech as is the stiling of the afflicted by the names of Sons Then 1. The special point of faith which the Lord will have fostered under the Cross is the faith of our Adoption that we never mistake our Fathers affection nor our gracious estate by calling for any hard dealing wherewith possibly we may be exercised 2. He will have us assured of our Adoption by Gods manner of speaking unto us as a Father to his Children 3. He sheweth us that the not remembring of the Word of God speaking unto us according to our estate is the cause of fainting and of mistaking 3. The Exhortation dischargeth despising of the Rod and fainting under the Rod. Then 1. These are the two evils which we are inclined unto either to harden our selves against corrections and count light of them or else to be discouraged and cast down by them Both of which we must eschew 2. Though the Lord both strike and rebuke for sin yet esteemeth he us to be Sons not the less Vers. 6. For whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth He giveth a reason to confirm the afflicted
applying of the Promise made to Joshua he concludeth Warrant to apply Davids gloriation against all perils Psal. 118.6 Then 1. He that can apply one Promise to himself may confidently apply another also 2. The weakest true Believer hath as good ground of confidence in God for every good needful for soul or body as the Lords chief Prophets and as good Warrant to apply the Scriptures to their own use which speak of them 3. He who believeth in God needeth not to fear what flesh can do unto him 4. Faith then doth its part duly when i◠glorieth in the Lord against all opposition Vers. 7. Remember them which have the rule over you who have spoken unto you the Word of God whose Faith follow considering the end of their conversation That they may be stedfast in the Faith he setteth before them the Example of Gods Messengers who had instructed them in the Truth and led a life conformable thereunto Wherein he teacheth us 1. Who is worthy to be a Guide to a People to wit the man who speaketh the Word of God and not his own Dreams believeth the Truth which he teacheth and hath his conversation answerable 2. The best respect that a Preacher can crave or that a People can give to a Preacher either in his life time or after is to remember the Truth of God taught by him and to make use thereof 3. In as far as Preachers have spoken the Word of God and made it the end of their conversation People are commanded here to remember them and imitate their Faith but no further Vers. 8. Iesus Christ the same yesterday and today and for ever This Sentence serveth First To shew the eternity and immurability of Jesus Christ in himself and all his Properties of Truth and Love and Pitty c. Again It serveth for a reason of keeping fast the Doctrine taught from him by our faithful Leaders because JESUS CHRIST will still allow and maintain that Truth once given out by himself and cannot chuse to change his Truth being First and Last like himself And thirdly It serveth to encourage us to be constant in the Faith because JESUS CHRIST is unchangeably the same in love and care towards those who believe in him in all ages for their preservation and deliverance in all cases wherein they can fall for his Truth as he hath given proof in former times towards others Vers. 9. Be not carried about with divers and strange Doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein That they may be stedfast in the Faith he warneth them to beware that they be not carried about with divers and strange Doctrines Then 1. Doctrine which agreeth 〈◊〉 with the Word of God uncouth and strange Doctrine which the Apostles did not acknowledge and recommend unto us must be rejected 2. There was such uncouth Doctrine beginning to creep into the Church even in the Apostles time 3. Apostolick Doctrine such as they acquainted the Church with must be stedfastly believed and stood unto and not loosly laid hold upon lest we lye open to the wind of false Doctrine 2. He bringeth i◠for example the Doctrine of Distinction of meats wherein the Iewishly affected did place some holiness and help to salvation and yet they who most leaned to the same were least profited thereby Then 1. To place some holiness in Distinction of meats and to count the observation thereof helpful to salvation is an old errour which even in the beginning did trouble the Church 2. Never man got profit by leaning any thing to the observation of Distinction of Meats For under the Law distinction was commanded for the leading of men to some Duties signified thereby but never did God give way that men should esteem of this observation as a thing conferring any whit to the purchase of salvation 3. To keep out this errour of leaning to Ceremonial observations he opposeth the Doctrine of Grace wherewith he will have the heart established and not with meats Then 1. The ground of devising and urging of superstitious ceremonies is the unquietness and unstableness of mens hearts wanting satisfaction in God and his Ordinances and therefore seeking to support themselves by means of their own devising 2. It is the Doctrine of Justification by Grace onely and nothing of our doings which getteth true rest to our hearts and quiet setling to the consciences Vers. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Such as pertinaciously did plead for the standing of the Levitical Service and ceremonies thereof he secludeth from the enjoying of Iesus Christ who is our Altar Then such as maintain the Levitical Ceremonies and do urge them on the Christian Church do cut themselves from right to Christ. 1. Because they deny in effect that he is come seeing they will have those Figures to remain which did serve to Prefigure his coming and will have his Church still under Ceremonial Pedagogie as it was under the Law 2. Because they joyn unto Christ their own devices as if either JESUS were not sufficient for salvation or his Ordinances were not sufficient for means to attain thereunto 3. The observation of the Distinction of meats is a point of serving the Tabernacle for so doth the Apostle reckon 4. Such as will eat of JESUS and be partakers of him must beware to serve the Iewish Tabernacle by keeping on foot and continuing the Ceremonies and appurtenances annexed thereunto such Feasts such Iubilies such Altars such Sprinklings and Holy water such Priests and Vestiments c. as Levi had 2. He calleth Christ by the name of the Altar because he is the thing signified by the Altar and by the Sacrifice and by the rest of the Levitical Ceremonies Then 1. Those Ordinances of Levitical Service were Figures of Christ some in one part and some in another and he is the accomplishment of them even the Truth of them All The true Tabernacle the true Priest the true Sacrifice the true Altar c. 2. Christs self is all the Altar that the Christian Church hath Our Altar is he onely and nothing but he The Apostle knoweth no other 3. In that he saith They have no right to eat learn 1. That Jesus is our food who believe in him by whom our souls are kept alive and maintained every day spiritually as the Priests were maintained by the old Altar bodily 2. That before a man attain to eat or draw benefit from Christ he must have a right unto him There is a possession following the right and the right tendeth to the possession 3. He who loveth to have the right must take the course which Christ prescribeth without mixing any thing therewith Vers. 11. For the bodies of those beasts whose blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp He sheweth that
us either in the state of nature or grace and of good onely Because from him descends all good and every gift which any waies conduces to our perfection Therefore we must not say that God is the cause of evil or sin in us Of lights Argum. 5. God is the Father of lights knowledge and understanding holiness and happiness Therefore hee is not the Father of darkness or sin With God is immutable in his nature without all variableness either to worse or better From all eternity alwaies so like himself in all things that there is no foundation of changeableness of himself from himself nor the least shadow of motion or turning in him Therefore it is impossible that God should be the author of sin Vers. 18. Of his own will begat hee us with the Word of Truth that wee should be a kinde of first-fruits of his creatures Argum. 7. God moved by his will alone hath regenerated and converted us by the Word of the Gospel from the state of sin to the image of his holiness Therefore c. That wee should be Argum. 8. The end of our regeneration is intended by God that wee be holy and wholly consecrated as the first-fruits under the Law to his glory Therefore wee ought not to admit any blasphemous thoughts concerning him as if wee were moved by him to evil or sin Vers. 16. Wherefore my beloved Brethren let every man be swift tâ—â—ear slow to speak â—low to wrath The third Admonition is taken from the mentioning their regeneration by the Word of Truth That they seriously determine how they may really shew themselves religious and truly regenerate And this Admonition is threefold In the first hee teaches the manner of hearing and receiving the Word of God whereby they might be prepared to practice to vers 22. Secondly Hee commands in general that they bring the Word into practice to vers 29. Thirdly Hee commands in particular that they make manifest the virtue of their religion in the holiness of speech and in works of charity In the first branch of the Admonition touching the hearing of the Word hee requires five things 1. That they be â—eachable and desirous to learn 2 That they do not rashly precipitate their judgement or suddenly judge especially of matters of Faith 3. That they do not angerly receive them who at the first sight seem to disagree from them Vers. 20. For the wrath of mâ—n worketh not the righteousness of God Hee gives the reason of this part Because the work of God or that Righteousness which hee requires is not promoted by our passions or perturbations or by our carnal zeal and fervency Vers. 21. Wherefore lay apart all filthâ—ness and superfluity of naughtiness and receive with meekness the engrafted word which is able to save your souls 4. He requires that in hearing the word they cast away the sordid pleasures of the flesh and that natural pravity wherewith we all abound endeavouring repentance and mortification lest the sowing or plantation of the Divine word in them be hindred 5. That in meekness they receive the word i. e. that they admit the engrafted word with an humble and religious minde into their hearts which is engrafted and by faith taketh root in the heart and becomes one with it The reason is because the word of God so received is able to save their souls Vers. 22. But be ye doers of the word and not hearers onely deceiving your own souls In the second branch of the admonition he requires in general that they be not onely hearers of the word but also doers i. e. that they practise that which the word of God commands The reasons of which are three Reas. 1. Because otherwise they would deceive themselves thinking it enough to prove the truth of their faith that they are hearers of the word of God although they endeavour not to obey it Vers. 23. For if any be a hearer of the word and not a doer he is like unto a man beholding his natural face in a glass 24. For he beholdeth himself goeth his way and streightway forgetteth what manner of man he was Reas. 2. Confirming the former Because it doth no more profit to hear Gods word without endeavours to practise than if any one should idlely behold his natural face in a glass without any use or benefit Vers. 25. But whose looketh into the perfect law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed Reas. 3. Because on the contrary he that doth these four 1. He that diligently looks into the word of God studiously inquiring into all the will of God which is called the Law or the Doctrine of Liberty Because it reaches the true means of freedom from sin and wrath and of serving God ingenuously as it becomes Gods freemen who are bound by love and thankfulness to please God 2. He that perseveres continuing in the study of the Doctrine of Holiness 3. He that bewareth lest he forget the things which he hath learned 4. He that endeavoureth to practise that which Gods word commands Truly he shall be blessed in his work because although it is impossible he should deserve happiness by his works yet it shall be declared by his works before all that he is blessed and in the exercise of good works as walking in the way to heaven he shall certainly obtain the blessednesse promised to the Saints and so shall be blessed in his work Vers. 26. If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart this mans religion is vain In the third member of the admonition he requires two things 1. That they which would be Religious and truly so accounted let them bridle their tongues and attend that what they speak may be agreeable to the commands of God and approved by him He gives two reasons of this condition 1. He that doth otherwise and thinks himself Religious deceiveth his own heart 2. He is an hypocrite whom such Religion will not profit because the mouth speaketh out of the abundance of the heart he is to be accounted little to regard his heart who doth not bridle his tongue Vers. 27. Pure religion and undefiled before God and the Father is this To visit the fatherless and widows in their affliction and to keep himself unspotted from the world The second thing that he requireth is That they manifest by the works of Charity and an holy conversation that they are truly Religious or that their profession of Christian faith is sincere and immaculate or that which doth not disgrace the faith they profess and that which our God and Father approveth As for the works of Charity for example he names Compassion towards the fatherless and needy in their affliction For to visit is liberally and bountifully to succour the misery and necessity of others under which duty he Synecdochically comprehends the
towards your poor and afflicted Brethren yee shall have judgement it is to be feared without mercy Therefore avoid respect of persons Rejoyceth Argum. 10. If yee exercise mercy especially towards your poor afflicted Brethren as the Gospel requires yee have no reason to fear wrath or judgement without mercy but yee may by this be certified of Gods mercy whereupon relying yee may rejoyce against the severity of Judgement meerly as from which yee are delivered through the mercy of God Therefore unless yee would renounce mercy and make your selves obnoxious to judgement yee ought to avoid this respect of persons which is joyned with cruelty The Second Part. Vers. 14. What doth it profit my Brethren though a man say hee hath Faith and have not works can Faith save him The other Admonition for avoiding the vanity of boasting touching a vain and idle Faith The Proposition is determined in the first words That the Profession of Faith is unprofitable and vain which is destitute of works Hee proves this by nine Arguments Argum. 1. Because such Faith which is void of fruits cannot save him that boasts of his vain Faith Therefore his profession is vain Vers. 15. If a Brother or Sister be naked and destitute of daily food 16. And one of you say unto them Depart in peace bee you warmed and filled notwithstanding yee give them not those things which are needful to the body what doth it profit Argum. 2. Verbal profession of empty charity is vain and unprofitable both to him that professes it and to the hungry to whom words are given in stead of meat Therefore also the meer Profession of Faith is vain Vers. 17. Even so Faith if it hath not works is dead being alone Argum. 3. Charity which consists onely in an outward profession is dead Therefore also Faith which consists in an outward profession without works is dead and vain Vers. 18. Yea a man may say Thou hast Faith and I have works Shew mee thy Faith without thy works and I will shew thee my Faith by my works Argum. 4. Such a profession of Faith is apparently vain when it shall come to the tryal as it appears in the supposition of the Dialogue set down betwixt the true beleever who can shew his Faith by his Works and the boasting hypocrite who cannot demonstrate his Faith by his life and works Therefore that boasting of Faith is vain and unprofitable Vers. 19. Thou beleevest that there is one God thou dost well the Devils also beleeve and tremble Argum. 5. Faith which is called Historical whereby wee beleeve the Truth of the Articles of Faith touching the unity of God and such like although this bee good yet it is not sufficient to salvation it is not saving Faith Because the Devils beleeve the Truth of the Divine Word and tremble Therefore much less doth the vain profession of Faith destitute of works profit to salvation Vers. 20. But wilt thou know O vain man that Faith without works is dead Argum. 6. Propounded by way of Dialogue Hee that glorieth and resteth upon such Faith that is without works not knowing it to be dead is a vain and empty man as a vessel the more empty it is the more it sounds and hence hee proceeds to the seventh Argument Vers. 21. Was not Abraham our Father justified by works when hee had offered Isaac his Son upon the Altar Argum. 7. Proving that faith without works is dead and consequently the profession of faith which wanteth works to be vain from the example of Abraham who in the foresaid matter touching the demonstration of his faith whether it were alive or dead is found and declared just by his works and here by an interrogation he urges the conscience of the hypocrite Abraham the Father of the faithful is justified before the whole world because his faith was not dead but alive by his works when he had offered Isaac his son upon the Altar in testimony of the sincerity of his faith or that he by a lively faith believed in God and pleased not himself in the vain profession of an idle or dead faith as many do Therefore faith which is without works is dead and vain And so Iames very well agreeth with â—aul For Paul argues thus Rom. 4.2 If Abraham was justified by works he hath whereof to glory but not before God therefore he is not justified before God by works But Iames argues thus Abraham is justified by works before men who might say to him Shew me thy faith by thy works or demonstrate to me that thy faith is not dead but alive From which antecedent it doth not onely follow Therefore faith without works is dead but also the conclusion agreeing with Pauls conclusion Therefore Abraham is justified before God not by that dead faith and void of works but by a lively faith and efficacious in works and so the Apostles agree very well Vers. 22. Seest thou how faith wrought with his works and by works was faith made perfect He shews that this is the minde of Iames by convincing the boasting hypocrite glorying of a dead faith from this that the faith of Abraham together with the profession of faith had works joyned with it so that his faith is declared to be perfected by works and not found vain or dead Vers. 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God From hence also he infers an exposition of that Scripture which Paul cites in the matter of Justification by faith and so he fully demonstrates his consent with Paul Seeing that Abrahams faith is perfectly declared by his woâ—ks or the fruits thereof then it is declared plainly that the Scripture hath spoken true He believed c. And so when it is said that faith was imputed to Abraham for righteousness it is manifest that it is to be understood of faith not dead but lively and operative by works And Iames here sheweth that this exposition of the Scripture is the fulfilling and the full sense of it He saith that Abraham was called the friend of God that we may understand that sincere reconciliation with God is wrought by faith and true friendship is demonstrated by the manifestation of faith in works of obedience Vers. 24. Ye see then how that by works a man is justified and not by faith onely The conclusion follows from these premises against the boasting of hypocrites touching their vain faith that all proâ—â—ssing faith before men are justified by their works and not onely by the profession of their faith or by a dead and vain faith which you hypocrites boast of Vers. 25. Likewise also was not Rahab the harlot justified by works when she had received the Messengers and had sent them out another way Argum. 8. Rahab the Harlot was justified before Israel viz. that she truly believed in God and was truly converted by works when she had received the
which may either extinguish or diminish the desire of the Divine Word Of this sort he recites five The first whereof is malice whereby any one purposely damnifies another 2. Guile whereby any one cunningly deceives his neighbour to his hurt 3. Hypocrisies or lyes in fact when one shews that good will in his countenance which he hath not in his minde 4. Envies whereby we are grieved at the good of others 5. Evil speakings whereby the fame of our neigbour is injured Vers. 2. As new born babes desire the sincere milk of the word that ye may grow thereby The second branch of the Exhortation is That they desirously receive the â—ound Doctrine of the Gospel as sincere milk The Arguments of the Exhortation are eleven Argum. 1. As the mothers milk is fit and natural nutriment for the infant so the Doctrine of the Gospel is meet for nourishing those that are spiritually regenerated Therefore we ought to desire and receive it Thereby Argum. 2. As infants grow up by milk so believers by the Doctrine of the Gospel and by the larger knowledge of the Divine Word grow up i. e. make further progress in newness of life Therefore ye ought to desire the Word of God Milk Argum. 3. The word is as it were spirituall rational sincere pure milk and free from all errour which can deceive no man most convenient for the feeding of the soul Therefore the Word of God is to be desired by you Vers. 3. If so be ye have tasted that the Lord is gracious Argum. 4. The Word of God contains nothing besides the goodness of God and our Saviour Jesus Christ towards believers whose sweetness they that have tasted cannot but desire it Therefore if ye have tasted that God is good the Word of God is to be desired by you Vers. 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious Argum. 5. Receiving the wholesome Doctrine of the Gospel as sincere milk ye come nearer every day to Christ obtaining a more straight and holy communion with him Therefore ye ought to desire the Word of the Gospel and greedily drink it in He illustrates this Argument by divers similitudes and superaddes therein other Arguments by way of Exhortation Stone Argum. 6. Confirming the former Christ will yield himself a firm and lively foundation of salvation very precious and of great esteem with God who admits no other foundation of salvation to you that drink in the milk of truth and to you that come to Christ according to the Word of God although Reprobates contemn and reject him Therefore the milk of Evangelical truth is to be drunk in and desired by you Vers. 5. Ye also as lively stones are built up a spiritual house an holy Priesthood to offer up spiritual sacrifice acceptable to God by Iesus Christ. Argum. 7. Ye drawing nigh according to the Word of the Gospel shall not finde Christ onely a solid foundation but ye your selves also by the virtue of Christ more and more built up in him into one mystical body with other believers that ye may be a spiritual Temple wherein God may dwell Therefore ye ought to desire the milk of the Word Priesthood Argum. 8. Coming to Christ according to the Word of the Gospel ye are not onely consecrated and dedicated to God as his Temple but also ye obtain an holy Priesthood that ye may offer up better Sacrifices than those typical viz. the fruit of spiritual obedience which will please God and be grateful and acceptable to him by the intercession of Christ and so ye may obtain a greater glory than the typical Temple considered in it self had Therefore ye ought to desire the Evangelical milk of the Word Vers. 6. Wherefore it is contained in the Scripture Behold I lay in Sion a chief corner stone elect precious and he that believeth on him shall not be confounded He confirms these Arguments by divers testimonies of Scriptureâ— and applies those testimonies to the present use for the quickning the endeavours of the Hebrews after the Doctrine of the Gospel The first testimony Isa. 28.16 proving the sixth Argument severally 1. That Christ is laid by God in the foundation of the Church for a corner stone which both adorns and holds the Edifice together which is full of honour and excellency elect and precious in Gods account and was first to be manifested in Sion or the Church of the Jews that from Sion might go forth the Law and the word of the Lord from Ierusalem And that hee should become a solid foundation to those that believe hee proves from this that they which believe in him shall not be confounded Vers. 7. Vnto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner 8. And a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto also they were appointed He confirms the last branch of the sixth Argument viz. That they ought not to be moved at the scandal given by wicked men who have rejected Christ partly because it is sufficient that Christ is precious to Believers partly because unbelievers cannot take away the honour of Christ which is given by the Father Upon this account he cites the second testimony of Scripture from Psal. 118.22 c. From whence is proved 1. That Christ must be rejected of those who had rule in the Church 2. That their endeavours should be vain 3. It should come to pass that they who would not believe in Christ or they who would stumble against this stone should be ruinated and perish And here he cites the third testimony of Scripture from Isa. 8.14 4. That none will renounce Christ but Reprobates whom God hath appointed through and for their own obstinate incredulity to deserved destruction And here is comprehended the eighth hoâ—tatory Argument to the promoting of Evangelical Doctrine and to the sucking in the milk of truth concerning Christ. Because unbelief of the Word of Truth concerning Christ is a sign of reprobate and lost men or of those designed to destruction Therefore except yee would be accounted cast-aways desire earnestly the word of the Gospel Vers. 9. But ye are a chosen generation a royal Priesthood an holy Nation a peculiar people that ye should shew forth the praises of him who hath called you out of darknesse into his marvellous light Argum. 9. The honour of the Hebrew Nation which God gave to your Fathers Exod. 19. and elswhere is preserved in you Hebrews who believe in Christ Therefore you are bound to desire earnestly and receive the Doctrine of Faith But they are called a Royal Priesthood because they are partakers of Christs Kingdom and Priesthood yea constituted Kings and Priests by Christ. They are called a Chosen Generation because God adopted them before other people himself An Holy
Christ. The Arguments of the Exhortation are fourteen all which prove that wee ought to endeavour after these virtues joyntly Argum. 1. If you have obeyed the Exhortation endeavouring both to have these virtues and to abouâ—d in them yee will prove that your Faith or the knowledge of Christ in you is not idle or unfruitful but efficacious which makes you ready to every good work Therefore yee ought to obey Vers. 9. But hee that lacketh these things is blind and cannot see far off and hath forgotten that hee was purged from his old sins Argum. 2. If yee were destitute of these virtues you will declare that you see nothing afarre off but that you are onely intent upon the things of this world but blind in divine and spiritual things and unthankful towards God by whom yee confess your former sins are pardoned Therefore yee ought to endeavour after these virtues Vers. 10. Wherefore the rather Brethren give diligence to make your calling and election sure for if you do these things yee shall never fall Argum. 3. With the Exhortation repeated By endeavouring after these virtues yee will prove your selves to be effectually called and elected and will solidly confirm your selves in this perswasion Therefore follow after these virtues For these Argum. 4. If you follow after these virtues yee shall be preserved from Apostacy or falling back neither will yee yeeld to temptations Therefore yee ought to follow after these Vers. 11. For so an entrance shall be ministred unto you abundantly into the everlasting Kingdome of our Lord and Saviour Iesus Christ. Argum. 5. So a more abundant entrance into the eternal Kingdome of Christ shall be administred unto you i. e. happiness and that life eternal shall more largely open and unfold it self to you that yee may more freely and abundantly peirce into the inward parts of his Kingdome and enjoy the sense of that life in a more abundant measure Therefore follow after these virtues Vers. 12. Wherefore I will not be negligent to put you alwaies in remembrance of these things though yee know them and be stablished in the present Truth Argum. 6. Preventing an Objection Although yee are established in the present Truth yet I being an Apostle have now thought out of a desire of your proficiency it necessary to exhort you which yee should in no wise reject Therefore c. Vers. 13. Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance Argum. 7. Justice it self by reason of my Apostolical office requires that I excite you to holiness by exhortations and admonitions of this sort so long as I live Therefore be yee obedient Vers. 14. Knowing that shortly I must put off this my Tabernacle even as our Lord Iesus Christ hath shewed mee Argum. 8. As the Lord hath foretold I expect after a short time to end my life by a glorious Martyrdome Therefore as it lyes upon mee to exhort you to these virtues so it lies upon you to hearken to my Exhortation Vers. 15. Moreover I will indeavour that you may be able after my decease to have these things alwaies in remembrance Argum. 9. This Exhortation which I have written to you will be profitable to minde you of your duties even after my death Therefore hearken you to my admonitions Vers. 16. For wee have not followed cunningly devised fables when wee made known unto you the power and coming of our Lord Iesus Christ but were eye-witnesses of his Majesty Argum. 10. Those things which I have taught you as touching Christs incarnation or his first coming to execute the office of a Redeemer and as touching his divine nature power sufficiency and efficacy to save the people of God are not fables artificially feigned which may be despised or negligently without use and benefit past by but they are serious and certain things Therefore yee ought to hearken to these my admonitions But as those Argum. 11. Yee have been taught by us Apostles both eye and ear-witnesses of the Truth of Christ already demonstrated so that the certainty of this Gospel was so much as were possible to be concerning things done and past For wee Apostles have perceived by our senses the Majesty of Christ to be so great that wee cannot chuse but at the sight bee rapâ— up in an extasie as it is in the history Matthew 17. conconcerning Christs transfiguration Therefore obey my Exhortations Vers. 17. For hee received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son in whom I am well pleased Argum. 12. Christ in whose Faith and Obedience wee exhort you to persevere hath by the audible voice of his Father speaking from Heaven received a glorious testimony from the excellent glory of the Father that hee is the Son of God wherein as in a Mediatour and Surety for his redeemed people God is well pleased satisfying himself abundantly in his Mediation and purchase Therefore obey yee diligently this Exhortation Vers. 18. And this voice which came from Heaven we heard when we were with him in the holy Mount Argum. 13. Those things are so holy which appertain to the Kingdome of Christ that the place it self wherein those things were declared which are preached by us was after a manner made holy viz. Because of Gods extraordinary voice and the divine glory of Christ there manifested Therefore with greater reverence yee ought to hearken to our Exhortations Vers. 19. Wee have also a more sure word of Prophecie whereunto yee do well that yee take heed us unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts Argum. 14. The Doctrine concerning Christ in whose Faith and Obedience wee exhort you to persevere is confirmed by the testimony of Scripture or a most firm prophetical word Therefore yee ought studiously to obey my Exhortations Hee staies upon this Exhortation confirming the certainty of prophetical Scripture by seven Reasons More sure Reas. 1. Because compared with other waies of revelation it is a most firm medium without and above exceptions whereto other means of revelation no less clear and true are obnoxious But this reason most especially did prevail with the Hebrews who examined visions and revelations made to the Apostles by the Scripture of the Old Testament For the divine authority of the old Scripture was confirmed in their minds some ages before Of Prophecie Reas. 2. That the testimony of foreseeing future Truth hath more evidence in it self of divine operation than the testimony of him who testifies that which hee hath seen or heard being present For no man could foresee this Truth but a Prophet every Beleever could see the Truth fulfilled Which Reas. 3. Because the word of Prophecy is worthy to be attended to by Beleevers into the sense whereof they might enquire to which truth and authority they might subject their consciences
and which they might apply to the ends and uses whereunto it serves As Reas. 4. Because yee should abide in darkness unless yee attended to the Scriptures which are in themselves and in the faithful as light that shineth in a dark place to direct in all things what and how to be done Until Reas. 5. Because the Sun of Righteousness Jesus Christ will appear at length to those that religiously attend to the Scripture viz. in the glory of the life to come hee will bring with him the perfâ—ct day which shall never have night and the light of the holy Ghost as a morning-star shall arise in their hearts now manifesting one Article of Faith and confirming it as with a seal in the inward senses at another time confirming another Article and so by degrees will illuminate the faithful attenders to the Scripture which illumination of the Spirit because it cannot be perfected in this life and because the day of Christs full presence our Sun will not be but in the life to come Therefore yee ought in all things in the whole course of your lives to attend to the Scripture Vers. 20. Knowing this first that no Prophecie of the Scripture is of any private interpretation Reas. 6. Because wee must firmly hold for a Principle of Faith and for a thing first of all to be beleeved that the Scriptures are not of humane invention but of divine revelation not derived from the mind of the Writer sense or explication but out of the mind sense and explication of God which therefore is not from the explication which men whether few or many invent but from the explication whereof the Spirit of God it self is the Author Vers. 21. For the Prophecie came not in old time by the wil of man but holy men of God spake as they were moved by the Holy Ghost Reas. 7. Confirming the former Because in the Scriptures there are Prophecies which cannot be set forth by the wil of man or from the humane sense or affection of the Prophet but of necessity those holy men spake by the instinct of the Holy Ghost who have left to us the divine Oracles sealed in their Writings Therefore it is meer that the Holy Ghost should be interpreter of their words by other places of his Scripture and that the faithful should attend to the Scriptures and compare them with themselves that they may understand the mind of the Holy Ghost CHAP. II. THat they may the better obey the former Exhortations hee admonishes them that they have a care of false teachers which will arise in the Church and were now risen Hee also describes and reproves their manners and vices from whence as from certain marks they may be known and taken heed of Vers. 1. But there were false Prophets also among the people even as there shall bee false Teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction The marks of false Teachers which also contain the reasons why they ought to bee taken heed of are nine Not that they are all to be seen in some one Heretick but that some of them may be seen in other Hereticks But there were Note 1. Such as in times past the false Prophets were amongst the people of God such shall be the false Teachers in the Church viz. Egregious hypocrites counterfeiting themselves to be true Prophets insinuating themselves into the favour of the people Bring in Note 2. They will craftily bring in damnable heresies and although not expresly yet by consequence or in very deed they will deny Christ at least-wise in some Article of Faith i. e. they will be the betrayers of Christ. The Lord Hee amplifies the crime four waies 1. From this that they will deny the Lord or Master that bought them which is spoken in the language of the Visible Church wherein they were That they would both boast that they were redeemed and also the Church esteemed them so which also in a judicial sense is true whereby whosoever confesseth with his mouth Christ to be his Redeemer and in the mean time denies him in deed being judged out of his own mouth is said to deny the Lord that bought him Because as to the merit of the crime it is as much as if hee was really bought if hee suppose and profess himself bought and yet denies him that bought him Bring 2. Hee amplifies the crime from this that by these heresies they deservedly bring upon themselves swift destruction Vers. 2. And many shall follow their pernicious waies by reason of whom the way of truth shall be evil spoken of 3. Hee amplifies the crime from this that they will seduce and draw many Disciples with them into destruction By reason of whom 4. From this that they themselves and their followers will both blaspheme the way of truth or the sound Doctrine of the Gospel and give occasion to others to speak contumeliously of it Vers. 3. And through covetousness shall they with feigned words make Merchandise of you whose judgement now of a long time lingreth not and their damnation slumbreth not Note 3. Is covetousness which is the root of all evil and for the most part the companion and Mother of all heresies Feigned Note 4. Is a false and feigned speech artificially composed to seduce covering and drawing into errours with a counterfeiting eloquence Shall make Merchandise Note 5. The selling of souls and filthy Merchandise whereby Hereticks will be solicitous to promote their profit nothing regarding the loss of souls Whose Hee apprehends the crime from the damnation and destruction which will swiftly follow them as it was prepared in times past Vers. 4. For if God spared not the Angels that sinned but cast them down to Hell and delivered them into chains of darkness to be reserved unto judgement Hee proves that punishment will follow by a three-fold Example 1. Of the lapsed Angels which if God did not spare but thrust them down from the light of the highest Heaven to the darksome lower places and detains them bound with his powerful hand in misery to be kept unto the last punishment of eternal damnation certainly God will not spare those false Teachers Vers. 5. And spared not the old world but saved Noah the eighth person a Preacher of Righteousness bringing in the flood upon the world of the ungodly Example 2. Of the old world which if it all justly perished except those seven and Noah a Preacher of Righteousness wholly for whose sake God chiefly saved the rest by the deluge brought upon the world of wicked men certainly those false Teachers shall also perish Vers. 6. And turning the Cities of Sodom and Gomorrah into Ashes condemned them with an overthrow making them an ensample unto those that after should live ungodly 7. And delivered just Lot vexed with the filthy conversation of the wicked 8. For that righteous man dwelling among them in seeing and hearing
6. They who are united in the Faith of the Truth preached by us shall also be united with the Father and his Son Jesus Christ by virtue of the Holy Ghost Therefore c. Vers. 4. And these things write wee unto you that your joy may be full Reas. 7. The summe of our preaching which is written to you hath this end that yee being made certain of your election and glorification may have a true and spiritual joy and that your joy may remain and be perfected Therefore it is deservedly to be accounted the most excellent Vers. 5. This then is the message which wee have heard of him and declare unto you that God is light and in him is no darkness at all Reas. 8. The summe of our preaching is that God is light or a most present and perfect remedy against the evils of ignorance errours falshood vices and miseries which are in us and that God in himself is most free from these evils so that it is impossible for those that come unto him to be deceived not to be illuminated and directed not to be delivered from sins and misery and not to obtain eternal life Therefore it is necessary that my preaching and the rest of the Apostles should be excellent Vers. 6. If wee say that wee have fellowship with him and walk in darkness wee lye and do not the Truth The other part of the Chapter follows wherein hee propounds partly negatively and partly affirmatively the notes or signs of him that is a true Beleever who shall be partaker of the good things promised in the Gospel And the Notes are five Note 1. Is negatively propounded with his confirmation Hee that is a true beleever doth not walk in darkness is not given ever to sin leading his life according to the lusts of the flesh Because if any one profess himself to have communion with God who is light and holiness and in 〈◊〉 mean time walketh in the darkness of his sins hee is an hypocrite and a lyar seeing that hee doth not that which is right but that which hee professes with his mouth hee denies in his works Vers. 7. But if wee walk in the light as hee is in the light wee have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin Note 2. Is propounded affirmatively Hee that walks in the light or hee that follows after holiness that hee may be conformable to God who is light and perfect holiness hee is a true beleever having communion truly with God and the Saints to whom the fruit also of Christs death to the remission of sins doth wholly belong Vers. 8. If wee say that wee have no sin wee deceive our selves and the truth is not in us Note 3. Is negative Hee that is a true Beleever is not so just in his own eies that hee denies that hee cannot sin either in word or deed or that hee hath not sinned after Justification or that hee as if hee could not want the daily intercession of Christ and the daily applying of his merit for the delivering of his conscience from new guilt is not touched with the sense of sin so that hee must forthwith flye unto Christ as his Redeemer For whosoever either in word or deed doth really so deny that hee hath sin in him for the present deceives himself and is an hypocrite in whom there is no sincerity Vers. 9. If we confess our sins hee is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Note 4. Hee that is a true Beleever is so affected with the sense of his sins that hee acknowledgeth them before God and doth confess from his soul that hee deserves eternal death and that his guilt can no otherwise be expiated but by the merit of the blood of the Son of God and that hee cannot be sanctified but by the divine virtue of the Spirit of Christ or be free from the pollution of sin Faithful The Apostle promiseth to him that doth so confess his sins that upon the faithfulness and righteousness of God hee shall be absolved and purged from the guilt of sin or sanctified from the stain of it For God is faithful who hath promised these things and God is just who hath taken satisfaction from Christ the Surety hee doth not exact the debt from him for whom Christ hath satisfied but on the other side hee bestowes all the good things upon him that beleeves which Christ hath purchased for his salvation Vers. 10. If wee say that wee have not sinned wee make him a lyar and his word is not in us Note 5. Is negative Hee that is a true Beleever doth neither deny nor extenuate his sins past as if either with that Pharisee hee had performed all the commands of God from his youth or as if there was no original sin or as if it was not at all worthy of death Neither is hee impenitent as if the sins which hee had committed were light and venial which need not the expiation of the blood of Christ or as if there were not so much corruption in his nature but that by his free will hee might confide in his own strength to dispose himself for grace and merit it or at leastwise bee able to obtain it For hee that either so or by any other means directly or indirectly denies that hee hath not sinned and consequently denies that hee is not nor hath not been so guilty of death that hee needed such an expiation as the death of the Son of God is hee is a blasphemer against God accusing him of a lye who hath in his word condemned all as sinners and guilty of death and hath affirmed that there is no remission of sins but by the blood of his Son neither is the Word of God received by Faith at any time in his heart i. e. neither hath hee beleeved the Doctrine of the Law not yet of the Gospel CHAP. II. THe rest of the whole Epistle enforceth the use of the former Doctrine to which end five Exhortations are propounded The first to vers 9. The second to vers 15. The third to vers 18. The fourth to vers 29. The fifth to verse the last Vers. 1. My little Children these things write I unto you that yee sin not And if any man sin wee have an Advocate with the Father Iesus Christ the righteous The first Exhortation is to the following after holiness that they sin not The Reasons of the Exhortation besides a friendly compellation are eleven Reas. 1. Because this is the end and use of the Doctrine of the Gospel and the Apostles writing These things write I unto you that yee sin not saith hee Therefore follow yee holiness And if Reas. 2. If yee follow after holiness the sins which perhaps yee shall fall into shall bee taken away through the intercession of Christ Jesus our Advocate and Lord Therefore endeavour after holiness When hee names one
Advocate hee excludes all others for otherwise Christ was not simply our Advocate but one of our Advocates The Righteous Reas. 3. Confirming the former Christ our Advocate is righteous i. e. not onely meet to intercede for sinners by reason of the Righteousness of his person but also righteous in his office who requires nothing of the Father in our behalf but what is justly due to him interceding for us from the covenant and merit of his death Also hee is Righteous that hee might cover us with his imputed Righteousness And lastly hee is righteous who upon the Covenant of Redemption promotes us in the following after Righteousness and raises us up again when wee fall and at length perfectly makes us righteous or holy Therefore beleevers ought both to endeavour after holiness and if at any time they fall into sin to hope for the virtue of Christs intercession Vers. 2. And hee is the propitiation for our sins and not for ours onely but also for the sins of the whole world Reas. 4. Confirming the second reason The death and expiatory Sacrifice of Christ was offered not onely for us viz. elected out of the Jews and converted to the Faith of Christ but also for the sins of all the elect or redeemed in the world Therefore yee ought to beware of the evil of sin which cannot bee expiated unless by the death of Christ but if yee sin yee may confidently expect the virtue both of the rich expiation and intercession of Christ. Vers. 3. And hereby wee know that wee know him if wee keep his commandements Reas. 5. By endeavouring sincerely to keep the commandements of God as by a sure sign yee may know the truth of your Faith or that yee truly beleeve in God and love him sincerely Therefore follow yee after holiness or sin not Vers. 4. Hee that saith I know him and keepeth not his commandements is a lyer and the truth is not in him Reas. 6. Hee that professes that hee knows God i. e. that hee beleeves in him and loves him and doth not follow after holiness for according to the stile of the Gospel to endeavour sincerely after holiness is to keep the commandements is an hypocrite in whom there is no sincerity or truth of Faith Therefore endeavour after holiness Vers. 5. But who so keepeth his word in him verily is the love of God perfected hereby know wee that wee are in him Reas. 7. Hee that endeavours after holiness proves the sincerity of his love towards God which love is perfected or manifested to bee sincere from an endeavour of keeping the word of God and obeying it Therefore yee ought to endeavour after holiness Hereby Reas. 8. Hee that endeavours after holiness or not to sin or to keep the word of God hath an evidence of his communion with God and knows that hee dwells in Christ by Faith Therefore c. Vers. 6. Hee that saith hee abideth in him ought himself also to walk even as hee walked Reas. 9. Confirming the former whosoever professes that hee hath communion with Christ ought to endeavour after holiness or to imitate Christ in his life and conversation Therefore yee ought to endeavour after holiness Vers. 7. Brethren I write no new commandement unto you but an old commandement which yee had from the beginning the old commandement is the word which yee have heard from the beginning Reas. 10. I require no new duty from you when I urge you to follow after holiness or the observance of Gods commandements but I repeat an old commandement which yee have not onely heard from the beginning from Christ and his Ministers but yee have had it also commended to you out of the Law and Prophets Therefore endeavour after holiness Vers. 8. Again a new Commandement I write unto you which thing is true in him and in you because the darkness is past and the true light now shineth Reas. 11. This Commandement is not old in the oldness of the letter as in times past it was so long as you lived irregenerate under the Covenant of works when the Law did command and conferred no strength to perform but it is now in the newness of Spirit To the performing whereof Christ will administer new grace to you Therefore yee ought to follow after holiness Which What the New Covenant is hee expounds in the next words affirming that the command is new both in respect of Christ who quickens the Commandement and in respect of themselves who were now by regeneration made new Creatures i. e. to whom grace was administred and was furthermore to bee administred to obedience Because the darkness The reason is given to this sense Because yee are not under the Law but under Grace yee are not in a state of irregeneration but are renewed For the darkness of the Legal Covenant and the state of irregeneration are passed away and now Christ who brings life and grace with him and is the true light is risen as the Sun of Righteousness upon you that beleeve and hath both communicated the light and also the heat of life to you Therefore the commandement is new to you that yee ought to bee encouraged to follow after holiness with more alacrity Vers. 9. Hee that saith hee is in the light and hateth his Brother is in darkness even until now The second Exhortation drawing the former to the love of the Brethren The Arguments of the Exhortation are ten besides those two which are next recited and may also bee referred hither Argum. 1. Whosoever professeth himself to bee in the light or regenerate and hateth his Brother hee lies yet unregenerated in the darkness of ignorance and sin Therefore yee ought to endeavour after brotherly love Vers. 10. Hee that loveth his Brother abideth in the light and there is none occasion of stumbling in him Argum. 2. He that loves his Brother remains in the light and perseveres in the way of truth in part possessing the lot and condition of the Saints Therefore yee ought to follow after c. And none occasion of stumbling Argum. 3. Hee that loveth his Brother doth neither stumble himself in the way of holiness alwaies seeing whither hee goes viz. to God by Faith in the way of obedience nor is hee an occasion of stumbling to others whereby they may either be drawn into sin or hardened in it Therefore yee ought to endeavour after brotherly love Vers. 11. But hee that hateth his Brother is in darkness and walketh in darkness and knoweth not whither hee goeth because that darkness hath blinded his eyes Argum. 4. Hee that hateth his Brother hee wholly lyes and perseveres in sin and swarving from the right way which leads to salvation hee is carried to a precepice not knowing whither hee goes because his mind is darkened with sin Therefore yee must follow after brotherly love Vers. 12. I write unto you little children because your sins are forgiven you for his names sake Argum. 5. O faithful
Part. Vers. 11. For this is the message which yee heard from the beginning that wee should love one another From hence hee proceeds to the other Exhortation viz. the love of Brethren The Arguments of the Exhortation are fifteen Argum. 1. The Precept concerning the love of the Brethren is given to you by Christ from the beginning of your calling Therefore love your brethren Vers. 12. Not as Cain who was of that wicked one and slew his Brother and wherefore slew hee him Because his own works were evil and his Brothers righteous Argum. 2. The faithful ought to bee unlike to Cain the Son of the Devil and murtherer of his Brother Therefore c. Wherefore Argum. 3. Confirming and illustrating the former those that do not love their brethren but hate them shall bee found to hate the Grace of God in them and in this to bee like Cain who out of envy persecuted with hatred the Image of God in his Brother Therefore yee ought to endeavour after brotherly love Vers. 13. Marvail not my Brethren if the world hate you Argum. 4. By preventing and retorting an Objection That charity amongst Brethren ought by no means to wax cold because they see themselves hated by the world but on the contrary they ought so much the more vehemently to love one another Therefore c. Vers. 14. Wee know that wee have passed from death unto life because wee love the Brethren Hee that loveth not his Brother abideth in death Argum. 5. Wâ—e are more assured by our love of the Brethren or the love of the Image of God in them as by a certain sign that wee our selves are regenerated and translated from death to life Hee that doth not Argum. 6. Hee that loveth not his Brother remaineth unregenerate in the state of sin and death Therefore that yee may prove your selves regenerate love your Brethren Vers. 15. Whosoever hateth his Brother is a Murtherer and yee know that no Murtherer hath eternal life abiding in him Argum. 7. Confirming the former Hee that doth not love his Brother hates him and therefore hee is a murtherer and consequently hee hath neither the beginnings of eternal life in himself neither right to eternal life but remains obnoxious to eternal death Therefore yee ought to love the Brethren unless yee will bee accounted such Vers. 16. Hereby perceive wee the love of God because hee laid down his life for us and wee ought to lay down our lives for the Brethren Argum. 8. Christ exceedingly loved us when hee laid down his own life for us Therefore wee imitating his example ought to love one another Wee Argum. 9. Wee owe this gratitude to Christ who hath laid down his life for us and our Brethren that wee bee ready to pour out our lives for the good of the Church or our Brethren Therefore so much the rather ought wee sincerely to affect them and perform the inferiour duties of love towards them Vers. 17. But whose hath this worlds good and seeth his Brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Argum. 10. Confirming the former They who do not so love their brethren as to communicate of their substance to those that want being moved to it out of bowels of mercy are Hypocrites and far from that love which is ready to lay down its life for the brethren Vers. 18. My little children Let us not love in word neither in tongue but in deed and in truth Hence is inferred the Exhortation it self that they testifie their mutual love in deed and in truth and not in words and in tongue onely Vers. 19. And hereby wee know that wee are of the truth and shall assure our hearts before him Argum. 11. By love of the brethren as by the fruit of sincere Faith wee know that wee are sincere or truly faithful and born of God Therefore wee ought to love the brethren Before him Argum. 12. By love wee shall confirm our confidence with God and shall from this effect of Faith help conscience in the conflict of Faith to the giving of us a testimony of our absolution and justification by Faith Therefore c. Vers. 20. For if our heart condemn us God is greater than our heart and knoweth all things 21. Beloved if our heart condemn us not then have wee confidence towards God Hee confirms this Argument by comparing of a watchful and an evil conscience in this verse in the effects of condemnation with a good conscience in the following verse in the effect of absolution as when an evil conscience condemneth him that is altogether void of brotherly love the sentence of condemnation is ratified by God the supream and omniscient Judge until they flye unto Christ so on the other side when a good conscience which howsoever it accuse us of imperfection doth not condemn us as if wee were altogether destitute of this fruit of persevering in brotherly love wee retain a confidence of going to God as our Father in Christ Therefore by following after brotherly love wee shall assure our hearts before him as it is vers 19. Vers. 22. And whatsoever wee ask wee receive of him because wee keep his commandements and do those things that are pleasing in his sight Argum. 13. Conscience of brotherly love gives confidence of obtaining those good things which wee ask of God according to his will because wee can reason from our endeavour of keeping and doing Gods Commandements which are pleasing to him that wee are of the number of those that are true beleevers who through Faith in Christ are in favour with God and whose prayers God doth not reject as hee doth the prayers of Hypocrites and wicked men Therefore yee ought to follow after brotherly love Vers. 23. And this is his Commandement that wee should beleeve on the name of his Son Iesus Christ and love one another as hee gave us commandement Argum. 14. Confirming the former and answering an objection Lest any man should abuse the things spoken before to defend the merits of works or justification by works The Commandement concerning brotherly love is consequently included in the precept of saving Faith which is to bee placed upon Christ. For when God commands Faith in Christ which works by love he also commands that wee should love one another Therefore if any man have respect to the Precept concerning Faith in the Son of God it is necessary also that hee have respect to the command touching mutual love and that hee obey it Therefore yee ought to follow after brotherly love Vers. 24. And hee that keepeth his Commandements dwelleth in him and bee in him and hereby wee know that hee abideth in us by the spirit which hee hath given us Argum. 15. In whom there is an indeavour to obey the commands of God and namely the precept touching Faith in Christ which worketh efficaciously by brotherly love hee hath communion with God and knows that hee hath
not work the love of God without love of the Brethren Therefore c. For hee Hee confirms this Argument by this Reason Because wee are more moved to love by sight than by hearing hee that loveth not his Brother whom hee hath seen and the Image of God in him hee cannot love God whom hee hath not seen Therefore the boasting of love towards God is vain where love of the Brethren is wanting Vers. 21. And this commandement have wee from him that hee who loveth God loveth his brother also Argum. 20. The same authority of God hath conjoyned the command of both requiring of all that love God that they love their Brethren also Therefore yee ought to love the Brethren CHAP. V. THe principal scope of the whole Epistle and especially of this Chapter is propounded vers 13. viz. that those who beleeve in Christ may know that they have eternal life and that knowing they have life they may more and more believe in Christ. Of the Chapter there bee two parts In the first hee describes the marks of those that are true beleevers or born again who have right to eternal life with an inchoate possession thereof to vers 6. In the second hee propounds the Arguments to move us to beleeve in Christ. Vers. 1. Whosoever beleeveth that Iesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him The marks of those that are true beleevers or born again and live sincerely are six Note 1. Hee that is truly faithful or begotten of God beleeves seriously that Jesus is the promised Christ viz. the Redeemer of the world for whosoever solidly receives this truth and applies it to himself acknowledges it in his heart as the Scripture requires is born of God And every one Note 2. Hee so loves God that hee loves the Brethren or those that are begotten of him Vers. 2. By this wee know that wee love the children of God when wee love God and keep his commandements Note 3. Those that are truly faithful do so love the Brethren that they also love God and out of love to God they endeavour to keep his commandements Vers. 3. For this is the love of God that wee keep his Commandements and his Commandements are not grievous Note 4. Explicating the former They that are truly faithful demonstrate the sincerity of their love in endeavouring to observe Gods Commandements out of love to him so that his commandements how much soever they bee hard and unpleasant to the flesh yet they are not grievous but such as they desire most willingly to perform Vers. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our Faith Note 5. Giving the reason of the former They that are truly faithful or born again do overcome the world that is they overcome whatsoever opposes it self to the Spirit of God viz. deceits inticements and the terrours of the world and all hinderances which may draw them from obedience to Gods commandements so that their conflicts bee daily yet they do not yeeld but are sure to triumph as conquerors as often as their enemies oppose them And this Note 6. Explicating the former They that are truly faithful do not lean to their own strength in warring against the world but on Christ by Faith who hath overcome the world in their behalf and doth administer strength to them for the overcoming the world which is the most certain excellent and compleat way to conquer Vers. 5. Who is hee that overcometh the world but hee that beleeveth that Iesus is the Son of God The reason of the victory got over the world by Faith is because it is impossible that any one should overcome the world unless it bee hee that despairing of himself by Faith leans on the sole truth and strength of Jesus Christ as of the omnipotent Son of God who hath not onely overcome the world for his but doth also make all his conquerors The Second Part. Vers. 6. This is â—ee that came by water and blood even Iesus Christ not by water onely but by water and blood and it is the Spirit that beareth witness because the spirit is truth The other part of the Chapter follows wherein hee proves that wee ought to beleeve in Christ as in the Son of God The Arguments are fourteen Argum. 1. Because Jesus Christ is hee who when hee came brought with him the solid substance of Legal Ceremonies as to that which chiefly belongs to the abolishing of sin For hee came with water or with that holiness in himself and virtue for the sanctifying his which was signified by water and washings in the old Law to be in the Messias that was to come when he came And hee came with blood or with a full expiation of their sins by the propitiatory Sacrifice of his blood offered on the Cross for the taking away of the sins of his people Not by water Hee confirms that because Christ came not with one propriety of a Mediatour which is the Sanctity of his Person and virtue of sanctifying his signified by water or legal washings but hee comes also with another propriety which is expiation and full reconciliation signified by the sprinkling of blood or by the slaying of beasts The admirable symbole of which conjunction was the flowing of water and blood out of his side on the cross as our Apostle hath diligently observed in his Gospel Chap. 19.34 That wee may all know that whom Christ justifies hee also sanctifies and on the contrary those whom hee sanctifies the same hee also justifies Therefore yee ought to beleeve in Christ. The Spirit Argum. 2. The spirit witnesseth the same i. e. the manifestation of the spirit in divers gifts poured forth upon Christs Disciples witnesseth that Christ is the Son of God and by its dictate makes this firm in the hearts of those that are faithful Therefore yee ought to beleeve in Christ. Truth Hee confirms this Argument that the Spirit in these operations is true and far from all deceit because it commends nothing to us besides the Word of God or Truth it self Vers. 7. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one Arg. 3. Because as the three persons of the God-head the Father the Word and the Holy Ghost are one in essence so they also consent together in witnessing to confirm this one thing That Jesus Christ is the Son of God For the Father witnesseth of him 1 Pronouncing with an audible voice both in Christs Baptism and Transfiguration that he was his beloved Son in whom hee was well pleased 2 In the works which hee gave to Christ to finish Iob 5.16.36 Furthermore the word bears record of Christ that is Christ wherein hee is God bears record of himself being incarnate that hee is the Son of God partly affirming that very
often with a lively voice partly making it manifest in his whole doctrine that hee is the same which came out of his Fathers bosome and laid open his counsel touching mans salvation Hee that cometh from above hee that cometh from Heaven is above all Ioh. 4.31 3 The Holy Ghost bears record that Jesus Christ is the Son of God partly by his descending upon him in his Baptism partly by his descending upon his Apostles and Disciples in the day of Pentecost partly by inspiring the doctrine of Christ into the Pen-men of the Scripture and by commending it to the world that it might teach men and perswade and confirm them touching that truth as truly divine By which hee may gather a Church and lead it into all truth to eternal life These three are said to bear record in Heaven 1 Because they immediately bear witness from Heaven as from their Throne 2 Because the Majesty of these witnesses chiefly shines in Heaven 3 Because this testimony is not heard observed acknowledged unless by souls lifted up to Heaven Lastly Because this testimony for the most part is perfected in Heaven although it should never bee received on earth Therefore yee ought to beleeve in Christ for his testimonies sake Vers. 8. And there are three that bear witness in earth the Spirit and the Water and the Blood and these three agree in one Argum. 4. Because three witnesses in earth consent together to prove that Christ is the Son of God viz. the Spirit and the Water and the Blood which are called witnesses in earth 1 Because this testimony is mediate and is produced out of the works which are to bee seen in the earth 2 Because uttering of this testimony is written in men that are in the earth and is acknowledged by the Visible Church Lastly Because this testimony doth not onely sound in the Church but also utters its voice amongst the men of the world and is heard of them to their conviction For 1 The Spirit or manifestation of the Spirit partly in miraculous gifts which are shed abroad in the Church even to the amazement of the world for many years after Christs ascention Partly in ordinary gifts which as yet flourish in the Church and suffice both to testifie that Christ who is preached amongst us is God and to draw an acknowledgement from them who are without the Church that God is in us who beleeve in Christ 1 Cor. 14. Furthermore the operation of the Spirit in the hearts of the faithful doth so quicken the words of Christ and by them doth so instruct comfort and confirm the elect that it leaves no doubt as touching the Divinity of Christ. As for Water which is the virtue of Christ sanctifiing his it so expresly speaks of Christ that those also who are without the Church seeing the light of good works in Christians are forced to glorifie our Father and the Father of Christ who is in Heaven so that also being even perceived in women it brought their unbeleeving husbands to God who at the first did not acknowledge the Word of God 1 Pet. 3.1 Lastly As for Blood which is the price of redemption and the virtue of Christ expiating sins and reconciling men to God that blood speaks better things than the blood of Abel so that it makes the consciences of the faithful quiet and peaceable and opens a way to the Throne of God and so confirms their hearts against the world and all things which are evil in it that they may bee bold and able to resound even with their own blood this testimony to those enemies that hear them in the midst of torments with joy Rev. 12.11 Therefore wee ought to beleeve in Christ as the Son of God Vers. 9. If wee receive the witness of men the witness of God is greater For this is the witness of God which hee hath testified of his Son Argum. 5. For the sake of the testimonies of faithful and true men wee beleeve their assertions Therefore for the sake of the testimony of God which is greater testifying of his Son we ought to beleeve in Christ as the Son of God Vers. 10. Hee that beleeveth on the Son of God hath the witness in himself hee that beleeveth not God hath made him a lyer because hee beleeveth not the record that God gave of his Son Argum. 6 Hee that beleeves in Christ as the Son of God is so much rectified that hee rests in the witness of the Spirit inâ—ardly confirming this truth of the Divine Word Therefore c. Hee that beleeveth not Argum. 7. Hee that doth not beleeve in â—hrist as the Son of God doth really accuse God of a lye because hee rejects the testimony concerning his Son as if it were false Therefore wee must beleeve in Christ as the Son of God Vers. 11. And this is the record that God hath given to us eternal life and this life is in his Son Argum. 8. Those that beleeve in the Son have right to eternal life which is in the Son as in the Fountain Procurer Giver and Conserver given to them by grace and confirmed by the constancy of Gods testimony Therefore c. Vers. 12. Hee that hath the Son hath life and hee that hath not the Son hath not life Argum. 9. Hee that truly embraces the Son by Faith hath also eternal life not onely as to the right of it but also to 〈◊〉 inchoate possession and hee that hath not the Son by Faith or seeks life in another rather than in him is destitute and shut out from all spiritual life Therefore c. Vers. 13. These things have I written unto you that beleeve on the Name of the Son of God that yee may know that yee have eternal life and that yee may beleeve on the Name of the Son of God Argum. 10. For this end all these things are written to the faithful from the Holy Ghost by the Apostle the Pen-man that they might bee certain that they have eternal life already and might more and more beleeve in the name of the Son of God Therefore yee must beleeve in Christ. Vers. 14. And this is the confidence that wee have in him that if wee ask any thing according to his will hee heareth us Argum. 11. Hee that beleeveth in Christ hath confidence in his approaches to God in prayer and that hee shall have Gods favourable ear in every petition which is put up according to the will of God Therefore c. Vers. 15. And if wee know that hee heareth us whatsoever wee ask wee know that wee have the pâ—titions that wee desired of him Argum. 12. Explicating and unfolding the former Hee that beleeves in Christ by knowing that God will bee propitious to him in his lawful or well-ordered petitions hee may also bee certain that the petitions which hee hath offered according to the Promises of God are already granted by him before they bee finished and so hee may bee assured of the success
Satan viz. 1 If they would lay their foundation upon the most holy Doctrine of the Apostles which hath no mixture of humane inventions and would not depart any thing at all from it 2 If they would daily take care to carry on the superstructure and would strive unto perfection in the knowledge and beleef of the Truth revealed in the Word of God 3 If they were diligent in their prayers out of a sense of their necessities following the guidance of the Holy Spirit which helps the infirmities of the Saints and shews them for what and how they must pray according to the will of God Vers. 21. Keep your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternal life 4 If they indeavoured to love their brethren and neighbours out of a sense of the love of God towards them 5 If they would set the coming of the Lord before their eyes 6 If they apprehended eternal life 7 If against their own unworthiness they adhered to the mercy of Christ who is so to bee our Judge that hee will take the Gospel and the free benefit of our Redemption procured by himself for his rule From this it follows that wee ought to persevere in the Faith Vers. 22. And of some have compassion making a difference 23. And others save with fear pulling them out of the fire bating even the garment spotted by the flesh Arg. 9. Is propounded by way of precept because a reason is given of God to the Church whereby not onely they may persevere but they may reduce into the way those that wandred out and raise up those that were fallen To wit if they would handle every one according to his condition i. e. putting a difference between those that erre mercy and compassion was to be used towards those that were tractable and meek but if any one was stubborn and more securely shall indulge himself in his sin with fear and a more severe castigation they should endeavour to preserve him to wit by excommunication if otherwise hee could not be amended There are two Reasons given of this Reas. 1. Under a fit similitude for where wee see any one in danger to be burnt with fire we stick not to snatch him out by force So are they to be cured who repent not unless they be sharply handled who are to be rescued from hell and destruction even by the severest censures Reas. 2. By an allusion to a Legal type Levit. 15. Because where there is danger of infection and contagion as in obstinate offenders and such as lead the way to others their society is to be avoided and wee must depart from such Libertines given up to the pollution of the flesh As in times past under the Law there was a separation from Lepers and those that were pestilentially infected which is the consequence of excommunication Vers. 24. Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy The third part of the Epistle remains to wit the conclusion in which hee shews that all the praise of their perseverance is to be given unto God lest any man should ascribe too much to the power of man whose diligence in the use of means as to the premises is so much urged These five following Reasons shew that the praise of not perseverance is wholly to be attributed unto Christ. Is able Reas. 1. Because the power of preserving beleevers wholly abides in him that in this life they might not fall or faint in the course of holiness To present Reas. 2. Because there is power in him to present all his in the day of judgement unblameable in the sight of God with exceeding joy Vers. 25. To the onely wise God our Saviour bee glory and majesty dominion and power now and ever Amen Reas. 3. Because hee is the onely wise God that by his own waies and means hee may accomplish this whole business Saviour Reas. 4. Because hee is our Saviour by his merit office and efficacy it is necessary hee should accomplish what hee hath undertaken Glory Reas. 5. Because in every one of his works hee willeth the manifestation of his glory So that chiefly in this business he will have the glory of his Majesty appear his infinite power to be seen and his supream authority over all men and things to be eminently discovered and acknowledged both now and for ever Therefore you that are true beleevers shall persevere and all the glory of your salvation shall bee given unto God to whom of right it belongs and shall be ascribed for ever Amen THE END A Catalogue of Books printed for Francis Eglesfield Courteous Reader These Books following are to bee sold by Francis Eglesfield at the Sign of the Marygold in St. Pauls Church-yard Books of Divinity PIous and learned Annotations on the Bible with a large and useful Analysis in folio By the learned Iohn Diodate The Body of Divinity it being the sum and substance of Christian Religion Catechistically propounded and explained by way of Question and Answer By Bishop Usher The Holy Court in five Tomes written in French by Nicholas Causine and translated into English by Sir Thomas Hawkins and others The Works of that learned and pious Gentleman Sir Richard Baker Knight are these viz. 1 Meditations and Disquisitions on the Lords Prayer in 4o. 2 Meditations and Disquisitions on the first Psalm in 4o. 3 Meditations and Disquisitions on the seven penitential Psalms in 4o. 4 Meditations and Disquisitions on the seven Consolitory Psalms in 4o. 5 Caâ—o Variegatus or Cato's Moral disticks translated and paraphrased with Variations of Expressings in English verse in 4o. 6 Motives to Prayer in 12. 7 The Apology for Laymens writing of Divinity together with the fall of Lucifer in 12. 8 Meditations and Disquisitions on the Creed a very useful book for these times in 12. 9 Soliloquies for the Soul in 12. A learned Commentary on the first Psalm in 4o. Both by Finneus Fletcher The Purple Island being poetical Miscellanies in 4o. Both by Finneus Fletcher Joy in Tribulation being a Consolation for afflicted Consciences by the same Author in 12. Five Sermons preached on several Occasions at the Court before the Kings Majesty By that Reverend and Learned Divine D. Preston in 4o. Riches of Mercy to men in misery very fit for these times of Atheism and Apostacy by the same Dr. Preston and approved of by Dr. Sibbs in 4o. His Remains containing three excellent Treatises namely Iudas Repentance the Saints spiritual Strength and St. Pauls Conversion by the same Author in 4o. A Commentary on the Divine Revelation of St. Iohn by David Parreus in folio Doomsday or a Treatise of the Resurrection of the Body delivered in 22 Sermons on the 1 Corinthians 15.16 by the Judicious Divine Dr. Day in 4o. Light from Heaven in 4. By Dr. Sibbs Lidas Conversion or the Riches of Mercy in 12.