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
seek a proof of Christ speaking in mee which to you-ward is not weak but is mighty in you Hee gives the reasons of this his severe commination Because they tempted Christ and the Apostle doubting whether Christ spake in the Apostle or the Apostle from the authority of Christ And also hee adds Argum. 3. for the vindicating of his authority Christ hath powerfully manifested himself amongst you by my Ministery partly by grace given to sinners partly by the gifts of the Spirit conferred upon the Presbyters and others partly by miracles done amongst you partly by the correcting of stubborn sinners Fear therefore Vers. 4. For though hee was crucified through weakness yet hee lived by the Power of God for wee also are weak in him but wee shall live with him by the Power of God toward you Argum. 4. That as Christ was crucified in the infirmity of the flesh but is found alive by the Spirit and Power of his Deity so I am weak in appearance and have carried my self humbly for Christs sake that I might bee conformable to Christ but by the Power of God I have been able and shall bee also powerful in my Ministery when the matter requires it Therefore my authority is to bee feared Vers. 5. Examine your selves whether yee bee in the Faith prove your own selves know yee not your own selves how that Iesus Christ is in you except yee bee reprobates Argum. 5. All you after your examination shall know that Christ dwells in you through my Ministery unless some of you are cast-awayes and unworthy of the name of Believers or at least as yet unregenerate Therefore the authority of my Apostleship ought to bee reverenced by you Vers. 6. But I trust that yee shall know that wee are not reprobates Argum. 6. Whatsoever yee now are I hope it will come to pass that at length yee being overcome by the truth and convicted by the signs of my Apostleship may acknowledge mee to bee the true servant of Christ and not a false or a reprobate Apostle Therefore my authority ought to bee reverenced by you Vers. 7. Now I pray to God that yee do no evil not that wee should appear approved but that yee should do that which is honest though wee bee as reprobates Argum. 7. By which hee doth not onely vindicate his authority from contempt but by the moderation of his mind maketh it lovely I earnestly desire you to abstain from all evil and do good lest I should need to exercise my authority amongst you And to this end I pray God that I may not regard my reputation whether approved or disapproved by the judgement of men I am indifferent so that it may bee well with you Therefore my authority ought to bee reverenced by you Vers. 8. For wee can do nothing against the Truth but for the Truth Argum. 8. Confirming the former my authority doth not prevail against Truth or Righteousness that they may bee destroyed but for preserving the Truth and therefore if you do no evil my authority amongst you will cease Therefore that ought to bee beloved by you Vers. 9. For wee are glad when wee are weak and yee are strong and this also wee wish even your perfection Argum. 9. Confirming the seventh I rejoyce when there is no occasion for the exercise of my authority I as if I had none do not shew my power having nothing more in my desires than your integrity that all things being duly composed and the members of the Church which are now dis-joynted being restored I may never have need to extol myself to your terrour Therefore my authority ought both to bee reverenced and loved by you Vers. 10. Therefore I write these things being absent lest being present I should use sharpness according to the power which the Lord hath given mee to edification and not to destruction Argum. 10. Now I deal with you more severely by Letters that you may repent lest being present I bee compelled more severely to punish the impenitent according to my power given mee for your good but not for your hurt Therefore my authority ought to bee reverenced by you Vers. 11. Finally Brethren farewel bee perfect bee of good comfort bee of one mind live in peace and the God of love and peace shall bee with you 12. Greet one another with an holy kiss 13. All the Saints salute you 14. The Grace of our Lord Iesus Christ and the love of God and the communion of the Holy Ghost bee with you all Amen Hee concludes the Epistle with a very fit Exhortation which is sixfold Exhort 1. That they may rejoyce in obeying my admonitions with real joy 2. That they may bee perfect or sound and schisme being laid aside may bee joyned together amongst themselves 3 That they may have comfort by obeying him 4 That in opinions they may agree amongst themselves 5 That joyned in affections they follow peace Which exhortations hee confirms by promising the divine presence in the fuller gifts of his Grace which God who delights in peace and love is wont to give to those that indeavour after peace and love Greet 6. Hee exhorts that they would shew towards one another the signs of mutual love without dissimulation as it becommeth Saints The Grace of our Lord After his salutation in the name of the Saints in the end hee applies himself to them by an Apostolical benediction and wishes furthermore that there might not onely bee granted a right to all the comfortable benefits of Christ but also an acknowledgement a sense and more full fruition first of the Grace of Reconciliation made by Christ further of his divine Love which by Christ descends upon us and thirdly all sorts of gifts of the Holy Ghost sealing even as with his Seal his desire and hope Amen The Epistle of Paul to the GALATIANS Analytically expounded The Contents of the Epistle GAlatia is a Region of Lesser Asia in which the Apostle had laboriously planted Churches Act. 16. 18. certain Pharisees being come hither from Judea who had embraced the Faith of Christ in profession taught the observation of the Mosaical Law together with the Faith of the Gospel as necessary to bee conjoyned to our salvation and had corrupted many if not all the Churches of that Region by their errour in the mean while those Impostors did pretend that they were sent by the Apostles Peter James and John and diâ— falsely affirm that hee according to their Opinion had taught all their Doctrines Wherefore they highly extolled those three Apostles but did take away the name and right of an Apostle from Paul as if hee was not chosen into the society of the Apostles by Christ neither acknowledged for an Apostle by the rest of thâ— Apostles Wherefore in this Epistle the accusation of the false Apostles being refuted The Apostle deals with the Galatians that they may return to the soundness of Faith Of the Epistle besides the Preface and the Conclusion
for ever to help them all to Heaven who seek unto God through him onely 2. Because life is here in Christ as in the fountain that hee may give life to whomsoever hee will that is unto all that come unto him 3. Because it giveth life and refreshment to the weary passenger and quickneth his dead and dumpish heart when hee considereth that his Saviour is a man indeed so earnest to have us saved that hee hath yoaked himself in communion of nature with us thereby to save us It is meat indeed to his soul that the Word is made flesh It is drink indeed to consider that hee hath suffered for our sins As Elias Chariot so is Christs Man-head and sufferings Get up here by Faith in him and thou shalt go up to God This way is that of Eagles wings Lay first hold upon Jesus Christ God manifested in the flesh and hee will mount up with thee and carry thee through the wilderness to Canaan from the natural misery and sins which thou lyest in unto Heaven 6. This Way leadeth through the Veil to teach us That wee comming to Christs Man-head must not subsist there but by this mean seeking to God who dwelleth in him that our Faith and Hope may be in God Wee enter by the Man Christ and do rest on God in Christ on the fulness of the God-head which dwelleth bodily in Christ. This is to distinguish the Natures of Christ and to keep the unity of his Person rightly Vers. 21. And having an High Priest over the House of GOD. For our further satisfaction he giveth us Christ over again to make yet more use of him to direct guide and convoy us in the way to lead us to the Father in Heaven through the Courts of his Dwelling and to bring us in to him and make us welcome there 1. We have Christ for a Priest to us whose lips do always preserve knowledge in whom are hid all the treasures of wisdom and knowledge who will inform our mindes and perswade our hearts to believe and obey who will reconcile by his once offered sacrifice the Believer will intercede for the reconciled to keep him still in grace will bless us with all spiritual blessings will take our prayers thanksgiving and the spiritual sacrifice of all the good works of our hands and wash the pollutions from them will offer them in our name with the incense and perfume of his own merits and lead our selves in where our Lamps shall be furnished and our Table filled till we go into Heaven and there he will welcome us in a Mansion prepared for us 2. He is a High Priest adorned with all Authority and all Perfections having all in substance which the types did signifie who beareth our names yea our selves on the shoulders of his power and in the breast of his hearty love who beareth the iniquity of the holy things and holiness in his forehead for us In whom the Father is well pleased with us and hath made us acceptable as in his well-beloved 3. He is over the House of God He hath authority and power to bring in whom he pleaseth and to give forth of the Treasure as much as he will All the Mansions in his Fathers dwelling Hoâ—se are his and all at his disposing to open so as none shall shut To him belongeth to give forth the sentence of Admission to Heaven and to say Come you blessed of the Father Yea to make this his authority manifest he will come again and take us unto himself that where he is we may be there also 4. We have this High Priest that is he is ours because 1. Taken out from amongst us one of our number albeit not of our conditions of our nature but separate from our sinful manners holy and harmless 2. Because he is for us in things appertaining to God to imploy his means and power for our behoof towards God 3. Because bound in all bands with us of nature of grace and good will of the Fathers gift and appointment and his own Covenant and special Contract with us So that albeit an uncouth man may possible leave a stranger in his journey alone yet Christ cannot chuse to do so to us but for the Bands betwixt him and us he will never leave us nor forsake us Vers. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water From these Priviledges he presseth an exhortation To draw near to God and prescribeth the disposition required of us in our drawing near 1. This exhortation sheweth 1. That true Christians are oftentimes so sensible of their own unworthiness that under that sense they are inclined of themselves to stand afar off and have need of encouragement and invitation to draw near 2. That such as are most sensible of their own unworthiness are most called to come forwards unto GOD for he giveth grace to the humble 2. He layeth down the Priviledges in the former verses and in this draweth on the Exhortation To teach us 1. That such priviledges as are granted unto us in Christ must be received and believed as truth 2. That we must study to make use of our priviledges and challenge them for our own 3. That the weakest of true believers in Christ may thrust in themselves at the doors of grace amongst the holy Apostles For the Apostle putteth the Hebrews with himself in the exhortation for this end 3. For our disposition and sitting to draw near he requireth first That we have a true heart He saith not a sensless heart but a true heart that is such a heart as in the matter of believing mindeth no confidence but in Gods grace through Christ onely And in the matter of Gods service mindeth onely his will in its aim and alloweth onely that which is his will in its câ—nsure Then an honest heart which honestly acknowledgeth its own sins and flyeth to Christs blood for sprinkling whose aim is upright endeavours upright and censure of it self upright allowing in itself nothing but what God alloweth and displeased with that which displeaseth God albeit many ways weak and imperfect yet hath liberty to draw near unto God 4. The next thing he requireth is full assurance of faith That is a settled and full perswasion to be accepted even through Jesus Christ. Then albeit the Lord will not despise the weakest measure of faith and will not quench the smoaking flax yet it pleaseth him better yea it is his commandment that men study unto the full assurance of faith for the more thou restest on Gods Covenant with thee in Jesus Christ the more thou sealest his truth glorifiest him becomest the more like unto faithful Abraham and gettest the deeper rooting in Christ. 5. The third is That the heart be sprinkled from an evil conscience The heart is sprinkled when a sinner sensible of sin maketh hearty application to himself
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
other Gentiles I have gained some to God Therefore ought you to hearken to my doctrine Vers. 14. I am debter both to the Greeks and to the Barbarians both to the wise and to the unwise Argum. 14. By the office of my Apostleship and the special command of Christ I am a debter to all sorts of men to preach the Gospel Therefore you ought to hearken to my doctrine Vers. 15. So as much as in mee is I am ready to preach the Gospel to you that are at Rome also Argum. 15. I have much respect to you Romans and according to the liberty granted of God as much as in mee lyes I am ready to preach the Gospel no less to you than to others for your salvation Therefore you ought to obey my doctrine Vers. 16. For I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that believeth to the Jew first and also to the Greek I am not ashamed Argum. 16. Although the Gospel which I preach is commonly dis-esteemed and goes along with the Cross yet because it is not mine but the Gospel of Christ holding forth that grace which by him is communicated unto us honourable and glorious whereof I am no wise ashamed Therefore you ought to hearken to my doctrine Power Argum. 17. Confirming what was said before The Gospel which I preach is a powerful and effectual instrument of salvation to every one that beleeves without exception of Nation whether Jews or Gentiles the Jews prerogative being regarded to whom the Gospel ought first to bee preached because of the Covenant long since made betwixt God and the Jews Therefore you ought c. Vers. 17. For therein is the righteousness of God revealed from faith to faith as it is written The just shall live by faith Argum. 18. Confirming the former In the Gospel which I preach is revealed and discovered the righteousness of God from faith to faith which before was hid under Ceremonies and shadows that is to say That means of justifying sinners which God himself hath found out in which onely wee can stand before God and in which alone hee is well pleased To wit the righteousness of Christ our Lord which is made ours from faith to faith i. e. from faith increasing by degrees from less to a greater measure or from faith meerly onely and not of works or our inherent righteousness Therefore ought you to receive the things which I write with all willingness and submission of mind The second part Hee passeth to the second part of the Chapter wherein hee laies down a Proposition to bee confirmed in the following part of the Epistle which is this That Righteousness which is revealed in the Gospel is the Righteousness of Christ imputed to us by the grace of God apprehended by faith alone and not inherent righteousness in men which is works Or which is to the same sense wee are justified by faith in Christ and not by works The Arguments brought to confirm this Position are ten whereof two are contained in this Chapter one in the second the rest in the third Chapter To all which this dis-junction is to bee premised Either wee are justified by Faith or Righteousness freely imputed or by works or inherent Righteousness The Just Argum. 1. By the Righteousness of faith onely wee obtain life Therefore by the righteousness of faith alone wee are justified for by an indissoluble connection Righteousness and Salvation are joyned together and there is the same reason or ground of both This Argument hee confirms by a Testimony Hab. 2.4 Who rejects those as Hypocrites from life that trusted in themselves or their own works and the righteous by faith hee pronounceth heirs of life onely Vers. 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Argum. 2. Wee are so farre from being justified by works that the wrath of God openly pursues the unjust and wicked works of all men of the Gentiles and the Jews to wit of those that are out of Christ Therefore wee are justified onely by the righteousness of faith or the Righteousness of Christ apprehended by faith and through grace imputed unto us The Truth Hee confirms this Argument by several parts and first hee shewes the unrighteousness of men in the example of the Gentiles to verse 24. and the wrath of God poured out upon the wicked and their unrighteousness hee further shewes to the end of the Chapter Hee proves the impiety and unrighteousness of the Gentiles inasmuch as the wisest of men to wit the Rulers and Philosophers among the Gentiles with-held the truth in unrighteousness i. e. That true knowledge which they obtained from God through unrighteousness or the pravity of their own will they suppressed and detained in themselves as a captive whilst they neither communicated it unto others nor shewed it forth in works of piety Therefore they are all impious and unrighteous This Argument is much to the purpose for if this bee true concerning the prime part of man-kinde out of Christ 1 Concerning the wisest Law-makers and Philosophers amongst the Heathens much more is it true touching the rest for if the flower and principal part bee corrupted what shall wee think of the dreggs and lower sort Vers. 19. Because that which may bee known of God is manifest in them for God hath shewed it unto them 20. For the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and God-head so that they are without excuse This Argument hee explains two waies First By shewing that the Gentiles had certain remnants of the light of Nature concerning the worshiping of God because that which may bee known of God by natural light was manifest to them to wit The Eternity Power and Divinity of God with the rest of his Attributes which are apprehended by the light of Nature even from the Creation of the World were manifested by the things that were made clearly as in a glass that they could not plead ignorance Vers. 21. Because that when they knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkened 22. Professing themselves to bee wise they became fools 23. And changing the glory of the incorruptible God into an image made like to corruptible man and to birds and four-footed beasts and creeping things Secondly Hee explains the former Argument by shewing that the Gentiles detained and imprisoned the known truth partly in that they gave not God the glory of his Attributes and divine works as also that they were not thankful for his benefits which the light of Nature would have taught them Partly because they became vain in their imaginations and deceived themselves being blind where they seemed most of all to bee wise leaving
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
and accepted with God in whom the Father is fully satisfied and pleased as one in our stead 3 In him and by him sin is removed which might hinder the course of Grace towards us 4 Hee intimates that by Christ and in Christ the cloud of sin being dissolved the Grace of God shines upon us and wee are embraced and entertained as reconciled as now pleasing and acceptable in Christ who aâ— our Surety and common Parent comprehends us all in himself Vers. 7. In whom wee have Redemption through his blood the forgiveness of sins according to the riches of his Grace Argum. 6. In Christ by the rich Grace of God wee receive Redemption and pardon of sins Therefore wee should give praise to the rich Grace of God onely in our salvation And to this purpose all the parts of this reason tend Redemption 1 Wee were in our selves lost and held captives under the bonds of blindness sin wrath and death whence wee could by no means free our selves whence there had been no comming forth if Grace had not both opened the way and led us out Therefore our salvation is of Grace In whom 2 Christ alone redeemed us without any merit or help from us the price of our salvation being both covenanted for and paid by himself alone lest any praise should bee given to any thing besides his Grace Through his blood 3 Wee are not redeemed with Silver or Gold but with the Blood of Christ that so the price might shew the danger wherein wee were and exalt Gods Grace The forgiveness 4 The Blood of Christ is that which procures for us in particular the pardon of our sins in which wee lay polluted and which was all the riches God saw in us wee being void of every good work that the Grace of God might bee more apparent in our sins and unworthiness In whom 5 This Redemption and remission of sins wee being once become Beleevers have not in our selves without reference to Christ but in Christ as our Surety Redeemer and Head wee being united and graffed into him by Faith The riches of 6 The onely cause and measure of so great a benefit is the rich Grace of God according to the abundance whereof Christ and Redemption in Christ is bestowed upon us Therefore Gods Grace onely may deservedly bee praised as the cause of our salvation Vers. 8. Wherein hee hath abounded toward us in all Wisdome and Prudence Argum. 7. From this abundant Grace as from a fountain Christ or the Father in Christ hath according to his great wisdome communicated to us in our effectual Vocation all Wisdome and Prudence that is hath given us saving Faith in the object whereof consists the summe and perfection of all Wisdome and Knowledge for though saving Faith bee in it self imperfect yet by it wee apply a known Christ to our selves who is the treasure of all saving Wisdome and Prudence as a general medicine and remedy for all evils which is an abbreviate of Wisdome and Prudence In this Argument the particulars prove the same also Towards us 1 Wee who as well as the rest of the world were ignorant imprudent and foolish erring in the blindness and vanity of our minds It is of Grace therefore that wee are endowed with Wisdome Hee hath abounded 2 Christ the Author first comes to us and bestows Faith upon us which consists in the Knowledge and Application of the saving Truth of God which is true Wisdome and Prudence Therefore it is of Grace Wherein viz. In which Grace 3 Here Grace is expresly mentioned hee out of his Grace hath plentifully bestowed upon us this Wisdome and Prudence Hath abounded 4 Hee who was full of Grace hath shewn himself to bee such in this as if hee could not any longer restrain his Grace within himself but it overflowing brake forth upon us Therefore Grace is the sole cause in effectual Vocation and Donation of Faith and so deservedly to bee praised Vers. 9. Having made known unto us the mystery of his Will according to his good pleasure which hee hath purposed to himself Argum. 8. The manifestation of Gods secret Will touching salvation to bee obtained by Christ to the communicating of Faith or Knowledge and Prudence to his is of the meer Will of God according to his good pleasure which hee had purposed in himself Therefore the Grace of God is worthily to bee praised under the name of Gods revealed Will and of Faith bestowed upon us To this end all the parts of this Argument refer The Mystery 1 The Will of God touching the business of Salvation to bee accomplished by Christ was a secret Mystery sealed up from all eternity in the breast of God which neither Angels nor men could ever have brought to light but that God out of his Grace revealed it Having made known 2 God took care not onely that this Mystery should bee revealed but out of his Grace hee provided that the blindness both of our minds and hearts being taken away wee should understand it Unto us 3 Hee hath manifested the Gospel of Grace to us rather than to others Good pleasure 4 God freely brought this to pass not being induced or excited thereunto by any external cause but according to his good pleasure or gracious predestination and his eternal purpose in himself Therefore wee ought deservedly to give praise to Gods Grace Vers. 10. That in the dispensation of the fulness of times hee might gather together in one all things in Christ both which are in Heaven and which are in Earth even in him Argum. 9. It depends meerly upon Gods Will and pleasure to appoint a full and fit time wherein this Mystery of his Will should come to mans knowledge what how much and when to what age and to what particular person this Mystery should bee dispensed Therefore the Will of God prevails in assigning the time in which Faith is to bee given and in this respect also Gods Grace is praise-worthy The several particulars in this Argument confirm the same also In the dispensation 1 The Grace of God is to bee acknowledged because here is an oeconomy or as the Master of a Family a free disposing of his domestick things whereby every one orders them as hee pleases which liberty as it is by right to bee granted to every housholder so to God also that hee may act according to his own pleasure The fulness 2 There is a mature and fit opportunity of time in which it is in Gods power alone to determine what and how much of his secret Will it is fitting to reveal to every age and to each man And therefore whatsoever and how much soever is revealed to us it is of Grace For the good pleasure of God which hee had purposed in himself of which vers 9. belongs to this ordering of the time Therefore his Grace deserves here also to bee taken notice of That hee might gather Argum. 10. The gathering and manifestation of this gathering the elect
after the flesh so that they could not please God 2 They were uncircumcised that is had in reproach by the Jews who boasted in an external circumcision made with hands Vers. 12. That at that time yee were without Christ being Aliens from the Common-wealth of Israel and strangers from the Covenants of Promise having no hope and without God in the world 3 They were without Christ or destitute of all actual communion with Christ in the Spirit 4 Aliens from the Common-wealth of Israel that is without the Church of God 5 Strangers from the Covenants of Promise that is from all right to apply unto themselves the Covenants and Promises of God 6 They were without any certain hope of future good 7 They were without the true God that is without his knowledge and worship 8 They were worldly or a part of the world which wallows in sin and which is the Kingdome of Satan Therefore that yee are delivered from this so miserable a condition cannot bee any thing else but of Grace Vers 13. But now in Iesus Christ yee who sometime were far off are made nigh by the blood of Christ. Argum. 15. If the happiness of this present state were compared with the former state it would bee found to bee so great that it could proceed from nothing but Grace There are eight parts of this Argument every one whereof hath the same tendency 1 The Ephesians who were far off from the Covenant and from the Church and its priviledges are now made nigh their way unto the Covenant and to the Church being laid open which benefit hath for its meritorious cause the blood of Christ for its instrumental Faith whereby they are implanted into Christ and consequently it is of Grace Vers. 14. For hee is our Peace who hath made both one and haâ—h broken down the middle wall of partition between us 2 Christ hath reconciled the Gentiles and Iews to one another hee is a peaceable Mediatour and the very cause of Peace hee hath joyned both his people into one body hee took away the Ceremonial Law which as a body or partition-wall did divide betwixt Jews and Gentiles and was a cause of enmity by his suffering in the flesh hee hath procured this Peace And are not all these of Grace Vers. 15. Having abolished in his flesh the enmity even the Law of Commandements contained in Ordinances for to make in himself of twain one new man so making Peace 3 This is propounded more specially and in express words Christ hath abrogated the Law of Commandements consisting in Ordinances that is the positive Ceremonial Law which was fulfilled by his comming thus that Law being taken away which stirred up enmity between the two people hee joyned them both being reconciled to one another as one new man in himself the common head making one mystical Christ or joyning the Jews and Gentiles as the members of one mystical body into one body hee himself being the Head thereof And here wee may perceive Grace in the highest degree Vers. 16. And that hee might reconcile both unto God in one body by the Cross having slain the enmity thereby 4 Here hee brings another end of the abolished Law that hee might reconcile in this his own body not onely both people to one another but unto God paying the price of their Redemption from their sins by the death of the Cross and removing the enmities between God and his redeemed people by his own death Here Grace also is very conspicuous Vers. 17. And â—ame and preached Peace to you which were afar off and to them that were nigh 5 Here hee declares how this Peace was made known to the world viz. in the preaching of the Gospel by Jesus Christ who as hee was the Author of Peace so hee was the first publisher of this Peace in the Gospel to the consolation and salvation of the Jews who were called such as were nigh because of the Covenant and to the salvation of the Gentiles who were called Aliens because they were strangers to the Covenant Here also Grace shews it self Vers. 18. For through him wee both have an access by one Spirit unto the Father 6 Here hee gives the reason why this Peace was preach'd to both because the price being paid by one Christ there is one way and access opened to both Jews and Gentiles that Gentiles as well as Jews might call upon one Father through one Spirit and therefore Peace was preach'd to Jews and Gentiles Here is nothing but Grace Vers. 19. Now therefore wee are no more strangers and forreigners but fellow-Citizens with the Saints and of the houshold of God 7 In this hee gathers by way of a Corolary that the Ephesians are now no more guests or strangers but Citizens of the City of the Saints and of the family of God which also is the priviledge of all us that beleeve Vers. 20. And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone 8 In which explaining more at large the union of the Ephesians with Christ and the holy Church hee shews that they are living stones of the Temple of God as streightly united with other Beleevers and with Christ as stones are to the foundation of a building And here is a graphical description of the Church in its likeness to a Temple the parts whereof are three 1 The Church is like to the Temple of God whose foundation is Christ not onely upholding the whole building but also joyning together the several walls the Jews and Gentiles and uniting them in himself 2 The Apostles and other faithful Ministers after them are the builders who teach that Christ who alone is able to bear the whole business of Redemption and Salvation is the onely foundation of this Temple and by thus teaching do edifie and build the Saints upon Christ according to the Doctrine of the Prophets and Apostles 3 The stones of this Temple are the Elect or all true Beleevers who â—re built upon Christ by the preaching of the Truth amongst whom were these beleeving Ephesians Vers. 21. In whom all the building fitly framed together groweth unto an holy Temple in the Lord Hee proceeds in his allegorical description of the true Catholick Church and explains four conditions and properties of the Church or Temple of God 1 This Temple is said to bee artificiously made or fitly compiled because the whole building of the Church and all its members are then fitly compacted with the greatest wisdome when Christ and his will is so preached that every Beleever hath his proper place and function according to the quality of the gifts of the Holy Ghost so that some in publick office some in their private calling and all in their several places concur to the edification of the whole Temple 2 This Temple is living because Christ who is the foundation is living and quickening and his true members all Beleevers are living stones being quickened and
Christs preceding humiliation that is his incarnation and his abasement of himself unto the common infirmities of the flesh unto the suffering of both soul and body and unto burial Whence is hinted Argum. 9. For the preservation of the Churches unity Christ descended into the lower parts of the earth by this very phrase David describes his conception in the womb Psal. 139.18 and also ascended again for the gathering of the Church into one and uniting it to God Therefore c. Vers. 10. Hee that descended is the same also that ascended up far above all heavens that hee might fill all things From the same prophecie hee gathers that Christ God who descended to bee incarnate or that hee might take flesh was not made another or any other person when hee ascended as God incarnate or having taken flesh upon him that the humane nature assumed did not add any thing to the constituting or perfecting the person of the Son of God but onely was taken into the unity of the person and therefore Christs descending and ascending was the same even as hee that puts on a garment is the same as hee was when naked Furthermore coming to shew the end of his Ascension hee adds Argum. 10. Christ ascended into Heaven that hee might accomplish all things which were to bee accomplished viz. that hee might gather and preserve the Church and communicate unto it what was necessary for it Therefore c. Vers. 11. And hee gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Hee in part shews how Christ hath accomplished all things as much as is sufficient to his purpose by ennumerating the several orders of Ecclesiastical Ministery some temporary and extraordinary as Apostles Prophets Evangelists ordained for the laying the foundations of all Churches some ordinary and perpetual as Pastors and Teachers instituted for the continuing of the Church Vers. 12. For the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ Argum. 11. From the end and use for which Christ did bestow these offices and gifts 1 That the Saints might bee restored even as members loosened and out of joynt set and brought to their proper place 2 That the Ministers avoiding idleness and tyrannizing government should follow the work of their Ministery that so every of the Elect as straying sheep might bee brought home to Christ their Shepheard and abide in him 3 That the whole body of the Church might bee edified and built up and every one make proficiency in Faith and Holiness and to this purpose Christ appointed Offices in the Church that by the help and Ministery of men all the Saints might so grow up together as to constitute one mystical body of Christ Therefore c. Vers. 13. Till wee all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. Argum. 12. From the term of the duration of the Ministery This Ministery must continue until all wee Elect come unto the unity of the Faith and the Knowledge of Christ that is not onely until wee bee united to Christ by Faith and Knowledge which is of Faith but also until all wee that are redeemed or that are elected as many as do live or shall live I say until wee all come one after another to a present Knowledge in an immediate vision or to a perfect regeneration and incorporation in Christ when all the Elect being now united and perfected shall constitute one Mystical Christ who shall bee every way compleat and perfect and attain his full stature which shall bee in the resurrection Therefore for this end and purpose that this business may bee advanced wee should strive for unity and concord Vers. 14. That wee henceforth bee no more children tossed to and fro and carryed about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive Argum. 13. From another end of the institution of the Ministery Christ appointed the Ministery that wee should not bee alwaies children ignorant of those things which wee ought to know that wee should not bee wavering and inconstant tossed with the wind of contrary Doctrines that wee should not bee separated from Christ and his Church through unsetledness in Faith that wee should not bee deceived by the subtilty deceit and treacherous seducing of corrupt men Therefore for the furtherance of this end wee should as much as in us lyes endeavour the unity of the Church Vers. 15. But speaking the Truth in love may grow up into him in all things which is the Head even Christ Argum. 14. From the third end of the institution of the Ministery Christ ordained the Ministery in the Church not onely that wee might shun seducing but also that wee might follow the Truth of the heavenly Doctrine with charity and so by truth and charity wee might thrive in all virtues into one Christ mystical Therefore for this end wee should study the unity of the Church and charity that Christ our Head might appear excellent among us and wee who cannot otherwise encrease should become strong and mighty in him Vers. 16. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh encrease of the body unto the edifying of it self in love Argum. 15. Taken from the description of Christ mystical or of Christ and the Church wherin by a similitude of the natural head and body hee illustrates what hee said touching encrease in charity and the knowledge of the Truth to the advancing the glory of Christ and the good of the Church In this description hee shews 1 That the whole body of the Church depends upon Christ as its head and original and from him all the nourishment of its body that is all saving Truth together with the living Spirit of Christ is derived upon all its true members so that no man knows any thing unless hee bee taught by Christ. 2 That for the diversity of the gifts of the Spirit of the offices and of the condition of every member of the Catholick Church the body should bee fitly framed or composed in the most beautiful and most befitting order and should bee tyed to him and joyned in him by the most strict bond of the Spirit of Faith and of Love also by the several relations partly betwixt Christ and us such as are of the Head and Members the Bridegroom the Advocate the Surety c. Partly betwixt one another such as are the relations of Brethren and Sisters of co-heirs of Pastors and the Flock of Parents and Children c. by all which wee are daily tyed more strictly to Christ and among our selves 3 That there are several bands for the administration of nourishment through which as through chanels or
that hee did in himself cease to bee what hee was but that hee laid aside the manifestation of his Glory and Majesty and so hid it under the form of a servant as if hee had had none or as if hee had so left it off that it could not bee perceived by the world nay nor by his servants that were eye-witnesses unless it were so much of it through the chinks of his Words and Works as was requisite for the dispensation of the Work of Redemption The degrees or parts of this voluntary humiliation or exinanition are five 1. That hee took or assumed the form of a servant or the true humane nature such as is found in the vilest servants or in men of the lowest rank and united the humane nature to himself by a personal union thus hee debased himself from Heaven to Earth 2 That in the humane Nature hee debased himself below the condition of free men to an external condition most reproachful among men which is servile for hee took upon him the form of a servant The likeness Hee shews the truth of his incarnation in that hee was made like to us as one of us in the essential parts of humane nature body and soul like in the natural properties of the humane nature and in all the affections like in the common infirmities which follow man-kind Lastly that hee is like to us in all things sin onely excepted Being found in fashion Hee confirms the truth of his incarnation that hee was found in fashion as a man for all that were conversant with him both good and bad by all waies whereby a man is known to bee a man observed and found that hee was true man and they did certainly know it from the true shape and substance of his humane body from the true actions of humane life and from the true properties of one truly man and from every fashion that any man is found in Hee humbled himself 3 That being now made man though hee was not obliged but by his voluntary Covenant because hee was not meerly man though truly man but God in the flesh whose flesh was the flesh of God and therefore being Lord of the Law hee was not subject to it to stay in the earth or to undergo the yoak of the Law imposed upon those that are meerly men yet hee humbled himself or by his voluntary disposition and order hee made himself in the state of humiliation less than his Father for in respect of the Divine Nature which is the same in both Father and Son hee could not bee less and took upon him the yoak of the Law appointed for meer men and not onely so but hee also absolutely submitted himself to perform all things which the Father should command for the perfecting the redemption of men Became obedient unto 4 That hee did all his life-time patiently bear the yoak hee took upon him fulfilling his Fathers commands in all things even unto death or the laying down his humane life for his sheep according to his Fathers command Of the Cross 5 That hee was obedient to the violent cursed most dishonourable death of the Cross. Vers. 9. Wherefore God also hath highly exalted him and given him a name which is above every name 10. That at the name of Iesus every knee should bow of things in Heaven and things in Earth and things under the Earth 11. And that every tongue should confess that Iesus Christ is Lord to the glory of God the Father Here in these three verses wee have Christs reward according to his humane Nature for his being humbled for us which is by his exaltation and that for us too Whence wee may gather Argument 8. to this purpose As Christ after hee had humbled himself to reconcile men unto God and to procure the confirmation of peace betwixt the parties was exalted by God and crowned with glory so you may expect exaltation if you humble your selves that yee may maintain the Churches concord Therefore if yee will keep the true way to glory you must imitate Christ and humble your selves for the preservation of unity Wherefore The meaning is this Because Christ of his own accord hath humbled himself for our sakes in our flesh being made obedient even unto death God hath for our sakes and in our flesh also advanced him to the highest honour For having raised Christ from the dead to a glorious and immortal life hee lifted him up to the highest Heaven and placed him at his own right hand in dignity and authority above all creatures hee hath according to his gracious will and the gracious dispensation of the business of our salvation given him a name above every name glorifying him with that glory which hee had from the beginning with the Father to wit by manifesting the glory of the deity which before was obscured and by making known the hypostatical union of the humane Nature commanding and causing that Christ crucified should bee preached rule bee adored bee called upon every where as true God and the onely begotten Son of God At the name The Apostle shews how the efficacy and effect of this exaltation of Christ doth follow viz. That every creature shall at length bee subject unto Christ so that unless it willingly submit it shall at last bee compelled to acknowledge his name or his power authority and dominion which is expressed by a Metonymy of bending the knee As to heavenly things there is no doubt but Angels and the spirits of just men shall bow the knee that is submit to him for spirits properly have no knees As to earthly things all men shall at last if not willingly at least unwillingly and compelled confess Christ crucified to bee the Judge the Lord and the Son of God And lastly for things under the earth by which name are understood the Devils and the spirits of the damned who are in prison All those unclean spirits shall appear before his tribunal whether they will or no and shall yeeld to the sentence of the Judge with acknowledgement of his dominion and Majesty And thus all his enemies whoever they bee that now oppose him shall bow the knee unto him And every tongue Lastly lest all acknowledgement of the name and power of Christ should wholly seem to bee deferred till the last judgement hee shews that it shall come to pass that every tongue or that of every Country and Nation Christ shall receive glory either in the voluntary confession and profession of the converted Gentiles that Christ is the Lord and that to the glory of the Father who will bee honoured in the glorifying of his onely begotten Son or seeing that many shall not bee converted it shall come to pass at last in the judgement of God that the dominion of Christ shall bee clearly and fully manifested when all creatures in Heaven in Earth and Hell shall acknowledge him to bee the Lord. Vers. 12. Wherefore my Beloved as yee have alwayes obeyed not
the Truth is sustained as with a pillar and certain Butteress by the Church Because the Church preserves the Truth as it were in a treasury In the Church onely divine Truth is held forth to the world and there hath its seat and abiding and the Church alone it is that by her Ministers takes care that this truth bee every where preached proclaimed and communicated and defends it against all adversaries and that with weapons properly appertaining to the truth Vers. 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles beleeved on in the world received up into glory Artic. 3. Contains the great mystery of godliness and the pillar and ground of all Evangelical truths or the first foundations of the Gospel whereupon all other saving Doctrines lean which foundations the Pastors of the Church by all means ought to defend The fundamental Doctrines which are comprehended in this Article and which are necessary to bee acknowledged with an unanimous consent of all true Christians are seven 1 The Summe of the Gospel is the Mystery of godliness and that indeed is great The Gospel is called a Mystery because it is hid from natural reason nor can ever bee understood by any one without Divine manifestation and supernatural Revelation so that in this Mystery wee must not confide in our own reason but in the word of God And that wee may understand the word of God wee must beg the illumination of the Spirit It is called the Mystery of godliness because it hath for its end Christian piety which consists in faith and obedience to the commands of Christ or in faith which worketh by love Great It is called Great because it treats of God Christ the great work of Redemption of the glory of Righteousness and Divine grace and our salvation which of all things are the greatest God The second fundamental Doctrine is this In the person of Christ God was manifested in the flesh God viz. The onely begotten Son of God and consequently truly and eternally God Manifest viz. To the whole world visibly and openly shewed forth In the flesh viz. In the humane nature even mortal and frail but free from sin hee shewed forth himself the true Immanuel and God with us And here the two Natures are pointed out the Divine which did assume and the Humane which was assumed and the whole debasement of Christ in the flesh is herein contained Iustified Doct. 3. In the person of Christ God was manifested in the flesh justified by the Spirit i. e. Christ by his Divine power which shewed it self forth in his doctrine and life also in his Miracles especially in his glorious Resurrection from the dead was not onely just and true but also abundantly declared the onely begotten Son of God and the supreme Prophet of the Church and King and Priest eternal and acquitted from all the calumnies and reproaches of the Jewes and all his enemies Of Angels Doct. 4. God manifested in the flesh was seen of Angels i. e. acknowledged of the Angels and by the clearer manifestation of his Majesty and also of the Divine will Christ God incarnate was more apparently seen and therefore the Angels are made use of by God as fit witnesses of the Conception Birth Suffering and Resurrection of Christ who hitherto admire this mystery amazed with the excellency of the matter desire further to look into it stooping down to behold the things which are revealed to the Church by the Spirit 1 Pet. 1.12 Eph. 3.10 For touching the manner of our Redemption it was thought meet to conceal it from the Angels for a time that the goodness of God might bee the more admired Preached Docâ— 5. God manifest in the flesh and preached to the Gentiles is a great mystery for it is a wonderful thing that the Gentiles who as yet wandred in the blindness of their mindes should have the Revelation of the Son of God which Doctrine was at first concealed from the Apostles themselves as also the Angels of Heaven Beleeved on Doct. 6. It s no small part of this Mystery that the efficacy of the Gospel should bee such in the world which lyes in evil and is contrary unto God by the labour of mean men and no wayes garnished with humane splendor when all passages were stopped and locked up the faith of Christ conquering all difficulties should bee entertained and gain the victory after an incredible manner so that the name of Christ is beleeved in and acknowledged in the world which way soever the preaching of the Gospel spreads it self Received up Doct. 7. The Mystery is great and worthy of admiration that Christ who in the infirmity of the flesh in the most abject condition of a servant lay hid so many years in the world and at length crucified seeming to end his life most miserably yet notwithstanding should bee received up into glory From whence sending the Holy Ghost and giving gifts unto men to this very day he manifests the glory of his Deity shewing what power hee hath in heaven and earth that all things are put under his feet These are the Doctrines which hee wills the Churches to hold fast from whence all the rest derive their original and establishment CHAP. IV. HEe proceeds to the instruction of Timothy how hee ought to carry himself in the house of God There are two parts of the Chapter In the first hee forewarns him about Apostacy from the true faith which would fall out in the Church in the last times to vers 6. In the latter part hee sets down the duties of a good Pastor and Governour of the Church whereby they might preserve themselves and their people free from that defection and Apostacy Vers. 1. Now the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of Devils As to what concerns the Prophecie of the future Apostasie from the faith or sound doctrine of the Gospel hee premises four things Whereof the first is concerning the certainty of the Defection because the Holy Ghost not obscurely or darkly but expresly forewarned them of this Apostacy and foretold them of the times immediately following wherein the defection from the faith should begin and should prevail in the visible Church The second contains three causes of their defection Cause 1 Deceiving spirits i. e. Devils authors of all kinde of errors and impostures Cause 2 False teachers who taught and propagated by the inspiration of the Devill false doctrines or doctrines of Devils invented by him in the Church Cause 3 Attention hearkning to and miserable men giving credit to those Teachers and Devils Vers. 2. Speaking lyes in hypocrisie having their conscience seared with an hot iron In the third place hee describes those Diabolical Teachers or instruments of the Devil by whom the Devils bring in those false Doctrines into
the things is without descent or genealogy without all Kindred and naturall or earthly consanguinity Nor end Mark 9. As Melchisedec in his historical and typical state So Christ is truly eternal without beginning of daies or end of life wherefore they seem to bee over curious and bold who dare to search after and define even out of the Scripture the Genealogy of Melchisedec which God hath purposely concealed Made like That this comparison may bee known to bee solid the Apostle shews that all the parts of this description are to bee conceived typically and in that assimilation wherein hee represented the Son of God as Priest eternal Vers. 4. Now consider how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoils Mark 10. As Abraham although Conqueror of so many Kings and a Patriarch or a most noble Prince of the Fathers in paying tithes of the spoils yet hee acknowledgeth Melchisedec superiour to himself viz. wherein Melchisedec was a type of Christ So hee necessarily acknowledged Christ represented in that type much above himself Vers. 5. And verily they that are of the Sons of Levi who receive the office of the Priest-hood have a commandement to take tithes of the people according to the Law that is of their Brethren though they come out of the loyns of Abraham The Apostle proves this a mark of Christs excellency from this That Levi upon this very account is above his Brethren because according to the command of God hee received tithes of his Brethren Therefore for the same reason Melchisedec i◠superior to Abraham who of his own accord offering tithes acknowledged himself inferiour to Melchisedec Vers. 6. But hee whose descent is not counted from them received tithes of Abraham and blessed him that had the Promises Mark 11. Melchisedec who is not reckoned amongst the stock of the Levites did not onely receive tithes of Abraham but also as superior blessed Abraham Abraham himself I say who in the name of all the faithful first received the Promises Therefore Christ whose type and shadow hee onely was is much more excellent than both Abraham and all the Levitical Priests which sprung of him Vers. 7. And without all contradiction the less is blessed of the better Hee proves this to bee a mark of Excellency from this that it is without controversie that the less is blessed by the greater which is not to bee understood of the blessing of Praise whereby wee bless God not of the blessing of Charity whereby wee pray for good things one to another but of the blessing of Power whereby God effectually blesseth his or of Authority whether ordinary whereby Pastors and Parents by office commonly or extraordinary whereby the Embassadors of God extraordinary by special commission apply the blessing of God to any one by prayer In this kind hee that blesseth as such an one is greater than hee that is blessed Vers. 8. And here men that die receive tithes ◠but there hee receiveth them of whom it is witnessed that hee liveth Mark 12. Melchisedec although neither in a Physical state nor Civil yet in a typical and scriptural state received tithes as ever living as the Image of the immortal God But the Levites receive tithes as mortal men Therefore Christ represented by Melchisedec who by nature is God truly immortal compared with the Levites is far more excellent than they Vers. 9. And as I may so say Levi also who receiveth tithes payed tithes in Abraham 10. For hee was yet in the loyns of his Father when Melchisedec met him Mark 13. Melchisedec as a type of Christ and by consequence Christ himself the truth represented in Melchisedec received tithes not onely of Abraham but also of Levi who was in the loyns of Abraham according to the account of Natural Generation when Abraham offered tithes to Melchisedec and to Christ represented by him Therefore the true Melchisedec Christ both in himself and compared with the Levites is far more excellent than they It is true that Christ was to spring out of the seed of Abraham when Abraham paid tithes to Melchisedec but hee was not to spring of him according to the account of the eternal Priest-hood of a Mediatour whereof here hee speaks nor according to the account of his Natural Generation nor of his person simply but onely according to his humane Nature the matter of his flesh wherein although Christ was to administer his Priest-hood yet not as meer man as the Levites but as God-man the God of Abraham and Mediatour betwixt God and Abraham in which respect Christ is not contained in Abraham but is opposed in the type of Melchisedec both to Abraham and all others sprung from him as above them and far more excellent Therefore the Argument strongly holds Vers. 11. If therefore perfection were by the Levitical Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not bee called after the order of Aaron Wee have spoken of the Excellency of Christ Person The second part of the Chapter follows wherein the excellency of Christs Priest-hood is proved to bee above the Levitical Priest-hood and that by seventeen Arguments Argum. 1. The perfection or effectual consummation of the worshipers of God as to the expiation of sin Justification Sanctification and Eternal life could not bee obtained by the Levitical Priest-hood Therefore the Levitical Priest-hood is imperfect nor so excellent as the Priest-hood of Christ. What further Argum. 2. Confirming the former If perfection could have been obtained by the Levitical Priest-hood there was no need that another more excellent Priest should arise viz. Christ after the order of Melchisedec not after the order of Aaron Hee leaves the Assumption to us to gather which is this But there was a necessity that a more excellent Priest should arise as it appears from Psalm 110. Therefore perfection by the Levitical Priest-hood cannot bee obtained but by the Priest-hood of Christ and therefore it is more excellent The people A Reason confirming the Major Proposition The Law was given under this Priest-hood and the people were exercised in its Discipline and whatsoever force the Law or the Legal Covenant had all this is ascribed by those that are zealous of the Law that the worshipers by this Priesthood might bee perfected but in vain Therefore if by this Priest-hood or the Law or by the Legal Covenant joyned with it the worshipers might obtain perfection there had been no need of a more excellent Priest-hood and another Law But seeing that perfection by this Priest-hood could not be obtained there was need of another more excellent Vers. 12. For the Priest-hood being changed there is made of necessity a change also of the Law Argum. 3. Proving withall that Christ should arise a Priest after the order of Melchisedéc not denominated after the order of Aaron nor obnoxious to the Levitical Law The
who obey Christ can claim Title to the purchase of eternal life by him Now these are they who obey him who in uprightness of heart beleeve in his promises and aim to draw strength out of him for new obedience Vers. 10. Called of God an High-Priest after the Order of Melchisedec Hee proveth that Christ is Author of eternal salvation to his Followers from the nature of his Priesthood which is eternal not after Aarons Order but Melchisedec's Then the nature of Christs Priesthood after Melchisedec's order and the Fathers authorizing him in the Office is the evidence of our eternal salvation to bee had by him with the Fathers approbation Vers. 11. Of whom wee have many things to say and hard to bee uttered seeing yee are dull of hearing Being to speak more of this mystery hee prepareth them by checking their dulness and advertising them of the difficulty of expressing himself because of the same Then 1. Even the Children of God are not free of this disease of slowness to conceive spiritual things aright 2. The incapacity of Auditors will breed even unto the best Preachers difficulty of expressing their mind 3. Preachers should rebuke the dulness of people to stir them up the more Vers. 12. For when for the time yee ought to bee Teachers yee have need that one teach you again which bee the first Principles of the Oracles of God and are become such as have need of Milk and not of strong meat 1. Hee maketh their fault the more because by reason of time they ought to have been Teachers that is both well grounded themselves and labouring to inform others Then 1. As wee have longer time to learn so should wee make more progress in knowledge 2. As wee are rooted in knowledge our selves so ought wee to communicate our knowledge and inform others 2. Hee calleth the Catechizing of the Ignorant the Teaching the first Principles of the Oracles of God and compareth it to the giving of Milk Then 1. Catechizing of the rude and ignorant is the first thing must bee done for making sound Christians 2. There is an order to be kept in bringing men unto knowledge The first principles â—nd fundamental Doctrines must first be taught 3. Nothing is to bee taught for grounding men in Religion but Gods Oracles that which is in Gods word onely 4. The manner of teaching the Principles of Religion should bee easie and plain as Milk for Children Vers. 13. For every one that useth Milk is unskilful in the Word of Righteousness For hee is a Babe Hee proveth them to bee rude in knowledge by the description of one weak in knowledge whom hee calleth a Babe using Milk and unskilful in the Word of Righteousness so called because how to be righteous is the sum of the Doctrine of it Then 1. There are degrees of knowledge in Christianity Some are weak like Babes some more instructed and of full age 2. All knowledge in Christianity is to bee reckoned by acquaintance with the Scripture and skill therein Not by humane learning Vers. 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil 1. Hee describeth the well-instructed Christian by his meat and exercised senses The meat that hee is fit for is strong meat that is more profound Doctrine Then 1. All the Scripture and Doctrine from it is either Milk or stronger meat but whether this or that yet alwaies it is food fit for nourishment of mens souls 2. Discretion must bee used by Teachers to fit their teaching as their people are advanced for Milk or stronger meat so as they may best bee fed 2. For the exercise of his senses or wits to discern good or evil hee hath it by use habit and frequent acquainting himself with Scripture Then 1. The use of the Scripture and knowledge gotten thereby is to discern by it what is good what is evil what is truth what is errour what is right what is wrong 2. Though Scripture bee the Rule yet not every one can take it up or make right application of the Rule to the point in hand 3. To get a mans wits exercised requireth frequent use of and acquaintance with the Scripture And without this haunting our mind in the Scriptures and observing the Lords counsel therein a man cannot bee able albeit hee were versed in humane writs to discern false Doctrine from true The Summe of Chap. VI. THerefore albeit you bee rude yet presupposing you are so setled in the grounds of Faith Repentance Baptism c. that yee shall not renounce them again I will lead you on a little further if God please vers 1 2 3. For if after clear conviction of the truth a man voluntarily revolt and fall away from the grounds of true Religion there is neither repentance nor mercy for such a man because hee maliciously doth what hee can to put Christ to as great a shame as those who first crucified him vers 4 5 6. And as God blesseth those who bring forth fruits by his manuring of them vers 7. So is it justice that hee curse such as grow worse after manuring vers 8. But I hope better of you vers 9. As the fruits of your Faith give mee warrant vers 10. Only that you may be more and more assured continue diligent vers 11. And follow the example of the faithful before you in hope of the inheritance vers 12. For the promise made to Abraham and the faithful his children is very sure confirmed by an oath vers 13 14. And Abraham at last obtained it vers 15. For as an oath endeth strife among men vers 16. So to end our strife with God in misbeleeving of him hee sware the promise to Abraham and to his seed vers 17. That upon so solid grounds as are Gods Promise and Gods Oath wee might have comfort who have fled to Christ and hope for his help vers 18. Which hope is as an anchor which will not suffer us to bee driven from Heaven where Christ is established Eternal Priest after the order of Melchisedec vers 19 22. The Doctrine of Chap. VI. Vers. 1. Therefore leaving the Principles of the Doctrine of Christ let us go on unto Perfection not laying again the foundation of Repentance from dead works and of Faith towards God 1. FRom the reproof of their dulness hee draweth an Exhortation to amend their pace and go forwards Which teacheth us that the conscience of our by-gone slips and sloathfulness should bee a sharp spur to drive us to a swifter pace for overtaking of our Task 2. Hee calleth the Principles of Religion the Principles of the Doctrine of Christ. Then 1. The Doctrine of Christ is the summe of Religion Hee that hath learned Christ well hath learned all 2. Nothing to be taught in Christs house but his doctrine which commeth from him and tendeth to him 3. Hee leaveth the Principles and goeth on
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
ordinary So do Gods Ministers bless the people in the Lords name 4. A blessing of authority extraordinary So Melchisedec blessed Abraham and the Prophets and Patriarchs such as by inspiration they were directed to bless And this official blessing with authority proveth Superiority whether it be ordinary or extraordinary 5. There is a blessing of power of it self effectual So blesseth Christ and so God blesseth men From this 1. The Excellency of the office of Gods Ministers is evident who are appointed to bless the people in Gods Name 2. And how they should bee respected in love for their work sake 3. And how they should walk worthy of that high and holy employment leâ—t their sins make them vile and contemptible before the people as in Malachies time Mal. 2.9 Vers. 8. And here men that dye receive Tythes but there hee receiveth them of whom it is witnessed that hee liveth Another point of Comparison tending to this end The Levites in their tything were mortal men one succeeding another But Melchisedec in type of his Priesthood and Scriptural being and Christ in the truth of his Priesthood are immortal And therefore Melchisedec as the typical Priest and Christ as the true Priest are greater than Levitical Priests by as much as immortality is above mortality Then Every Age hath Christ for a Priest living in their own time to deal for them with God And what benefit they get by him in their own time hee can make forth-comming unto them even for ever Vers. 9. And as I may so say Levi also who receiveth Tythes paid Tythes in Abraham 10. For hee was yet in the loyns of his Father when Melchisedec met him Another reason to this same purpose Levi paid Tythes to Melchisedec in Abrahams loyns Therefore Melchisedec is greater in his Priesthood than the Levitical Priests So was Christ in Abrahams loyns will you say I answer Christ was the true represented Priest even when Melchisedec met Abraham and in Melchisedec's person as type the honour was done to Christ in truth and to his Priesthood by Abraham And again Christ was in Abrahams loyns onely in regard of the matter of humane nature not for the manner of propagation and so is exempted from the Law of natural posterity 1. Alwaies from this reasoning wee learn That as receiving Tythes proveth superiority in office So paying of Tythes or maintenance in room of Tythes proveth subjection to that office and office-bearers which receive the same And so maintenance of Ministers should be a matter of honouring of them or rather of him that sent them of its own proper institution though men turn it into a beggarly stipend and count the more basely of the office because of the manner of maintenance 2. From the reason of Levies paying of Tythes in Abrahams loyns wee learn That there is ground in nature for imputation of the Fathers deed unto the children descended of him by natural propagation so that as justly may God impute unto us Adams sins as to Levi Abrahams Tythes paying Vers. 11. If therefore perfection were by the Levitical Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron To the end of the Chapter he sheweth a necessity of the abolishing of the Levitical Priesthood and establishing of Christs One reason is in this verse because perfection was not to be had by the Levitical Priesthood By Perfection is understood a perfect satisfaction for our sins and a perfect purchase of all that wee have need of unto eternal life He proveth that such perfection could not be had by Aarons Priesthood because then there had been no need of another Priesthood after Aarons if perfection could have been by his Priesthood But the Scripture sheweth that there behoved to arise a Priest after Melchisedec's order by whom perfection was to be gotten Psalm 110. 1. Therefore perfection could not be by Aarons Priesthood From this wee learn That under the Law remission of sins and eternal life was not obtained by virtue of any sacrifice then offered but by the virtue of Christs Sacrifice and Christs Priesthood represented thereby 2. But why could not perfection be by that Priesthood He giveth a reason saying For under it the people received the Law The word importeth as much as the people were then legalized disciplined after a Legal manner that is the Law was still urged upon them still they were pressed to give perfect obedience under pain of the curse still God dealt in the external form of handing them as one not satisfied for any thing that was offered as yet in their name Therefore perfection could not be had by that service For it was evident that neither God was pacified nor their consciences quieted by any thing in that Priesthood but all were sent to the thing signified and to the time which was to come in the Messia's manifestation Then Comparing their time and ours for outward manner of handling as they were legalized that is straightly urged by the yoak of the Law wee were evangelized that is smoothly entreated under the Gospel God laying aside terrour entreating us to bee reconciled and to come and receive Grace for Grace Vers. 12. For the Priesthood being changed there is made of necessity a change also of the Law From the change of the Levitical Priesthood he inferreth of necessity the abolishing of the Levitical Law and of our obligation thereunto Then 1. The Levitical Priesthood and the Levitical Law do stand and fall together 2. The Levitical Law cannot stand with any other Priesthood than Aarons it cannot stand with Christs under the Gospel 3. Christs Priesthood seeing it is another than Aarons must have another Law other Ordinances and Statutes than Aarons a Law and Ordinances suitable unto it self 4. To use Levitical Ceremonies under the Gospel is to confound the Priesthood of Aaron and Christ. Vers. 13. For hee of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the Altar 14. For it is evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning Priesthood 15. And it is yet far more evident For that after the similitude of Melchisedec there ariseth another Priest 1. Hee proveth that Aarons Priesthood is changed and the Ordinance thereof because Psal. 110. speaketh of Christs Priesthood that is fâ—eed from the service of the Altar By the Altar hee meaneth the material Altar commanded in the Law Another Altar hee knoweth not And Christs Priesthood hee declareth to be freed from the service of this Altar beside which no Law could tye it to any other Altar Then Christs Priesthood is freed from the Altar which God commandeth and all the service thereof And whosoever will erect another material Altar in Christs Priesthood and tye his Church unto it must look by what Law they do it 2. From
For 1. As the Symboles of Gods presence was in the typical Tabernacle so the fulness of the Godhead dwelleth bodily in Christ. 2. As the typical Tabernacle had inclosed in it all the holy things the Candlestick Table of Shew-bread Laver Altar c. So hath the humanity of Christ or Christ the Man all holiness and perfection the fulness of all good and all holy things in him Light Food Washing and Reconciliation and all in himself that out of his fulness we may all receive Grace for Grace 3. As the Tabernacle in the outmost Coverings seemed but base yet had better stuff within so our Lord when he dwelt in the Tabernacle of his flesh amongst us was found in form as a man and in the shape of a servant but inwardly was full of Grace and Truth 4. In calling Christs Body The true Tabernacle which God builded and not man he teacheth us To make use of Christ in truth as the Church of old made use of the Tabernacle in the Type that is in him seek God Towards him turn the eye of our soul when we seem to our selves to be far removed to the end of the earth in him offer all our spiritual sacrifices in him seek our Washing our Food our Light our Comfort in him as his Priests make our Abode and daily Dwelling In him let us live and breathe 5. In so calling Christ hee appropriateth the sacrificing of his Body to himself in his own person as the personal and proper act of his Priesthood for the offering of the which Sacrifice once and never after as Heb. 7.27 sheweth he keepeth still the stile of the onely Minister of the true Tabernacle as his own incommunicable Prerogative And therefore whosoever presumeth to offer his Body presumeth also to take his place Vers. 3. For every High-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer He proveth That Christ is the Minister of the Tabernacle of his own Body by offering it up because it behoved him seeing he is a Priest to offer up something either the typical Oblations or else his own Body represented by them But the typical Oblations he could not offer according to the Law not being a Levite Therefore he behooved to offer up himself represented by the typical Oblations Then the Apostle acknowledgeth no Priest but either the Levitical Priest or the Priest that offereth up his own Body And whosoever pretendeth to have the Office of a Priest now usurpeth either the office of the Levite or Christs Office Vers. 4. For if he were on earth he should not be a Priest seeing that there are Priests which offer gifts according to the Law 1. He proveth That Christ cannot offer up the typical Oblations because he cannot be a Priest on earth albeit he were on earth because Priesthood on earth is proper to the Levites onely For they are the onely Priests by Law on earth and have prescribed to them by Law what they should offer Quest. You will ask me here Was not Chriest a Priest when he was on earth I answer Yes Quest. How then saith the Apostle here If he were on earth he should not be a Priest I answer Because albeit he began his Priesthood upon earth yet he could not brook his Office of Priesthood upon earth For as the High-Priest who was the Type carried the Sacrifice once a year through the Court and before the Sanctuary killed the sacrifice and then took the blood thereof in unto the Holiest of all and presented himself there before the Lord with the blood to intercede for the people and there remained during the time of Intercession appointed to him So Christ carrying his sacrifice out of the City offered up his Body on the Altar of his Godhead to his Father and by his own blood entred into the heavenly Sanctuary and sate down on the right hand of the Majestie on high and there he liveth for ever to intercede for us having then ended his sacrifice as this Apostle proveth Chap. 7.27 and Chap. 9.25 26. And having no sacrifice now to offer on earth it is with reason that the Apostle saith If he were on earth he should not be a Priest Whence we learn 1. That Christ is not now on the earth not in any place thereof and therefore if any man say to us Lo here he is Lo there he is we must not beleeve him it is a false Christ he sheweth us and not the true as Christ himself forewarneth Mat. 24.23 2. That it is impossible that Christ should now be on the earth for then should he lose his Priesthood which is impossible For if he were on earth he should not be a Priest saith the Apostle here 3. That Christs Priesthood is onely discharged now in heaven seeing he cannot be a Priest on earth 2. His Reason is They are Priests which offer Gifts according to the Law Then Every Priest who brooketh his Priesthood on earth must offer Gifts according to the Law as the Apostle here reasoneth And such Priests as those Christ hath abolished having changed the Priesthood and the Law also Therefore there can be no Priest by Office on earth at all with Gods allowance Vers. 5. Who serve unto the Example and Shadow of Heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith He that thou make all things according to the Pattern shewed unto thee in the Mount He describeth the proper use of the Levitical Priests to serve unto the Example of heavenly Things Then 1. The Incarnation of Christ his Death and the Benefits thereof signified by Levitical Shadows are heavenly things in regard of their heavenly Fruits and Effects and other heavenly respects and are with an heavenly minde to be looked upon 2. The Ceremonies of the Law were not idle Rites but Examples and Figures of Christ and his Graces by the which men were led then as by the hand to Christ who was to come 2. From Exod. 25.40 he proveth they were Shadows of heavenly things because the Pattern in the Mount represented the heavenly things and Moses Tabernacle represented the Pattern in the Mount Therefore it represented heavenly things And unto this Pattern was Moses tyed Then 1. God would not no not in the time of Types suffer any device of man to come in for representing any thing heavenly Much less will he now 2. Those which himself ordaineth he will have observed and none omitted Vers. 6. But now hath Hee obtained a more excellent Ministery by how much also Hee is the Mediatour of a better Covenant which was established upon better Promises 1. The offering of the Typical Oblations hee hath made proper to the Levites Now the offering of the true Sacrifices and service belonging thereunto hee appropriateth to Christ and calleth it A more excellent Ministery Then 1. The offering of the thing signified by the Levitical
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
maintain the Truth against all fear of men Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the Truth there remaineth no more Sacrifice for sins Another Motive to constancy in the Truth of Religion taken from the fearful case of wilful Apostates who sinning the sin against the Holy Ghost are secluded for ever from Mercy I say the sin against the Holy Ghost because wee shall finde the sin here described not to be any particular sin against the Law but against the Gospel Not a sin against some point of Truth but against Christs whole Doctrine Not of infirmity but wilfulness Not of rashness but of deliberation wittingly and willingly Not of ignorance but after Illumination and Profession Such as Iews turned Christians revolting from Christianity back again to their former hostility against Christ did commit It is true many who commit lesser sins get never grace to repent and many who make defection in some point of their profession may be secluded from mercy thereafter but this sin here described is a wilful rejecting of Christ and the Benefit of his Sacrifice after Illumination and Profession of the Faith of Christ. Then 1. As Apostacy from the true Religion lyeth nearest unto this sin so they who desire to be freed of this sin must be the more careful to be constant in the profession of every point of the Truth of the Gospel 2. If a man reject the Benefit of that once offered Sacrifice of Christ there is no other Sacrifice for sin after that nor any other mean to help him But if a man seek unto Jesus Christ and will not quit Him whatsoever hee may think of the hainousness of his own sins the Sacrifice which Jesus offered for sins remaineth whereby hee may be saved Vers. 27. But a certain fearful looking for of judgement and fiery Indignation which shall devour the Adversaries Having secluded the Apostate from Mercy hee goeth on in these words to shew his miserable estate Whereof wee gather 1. That the wilful Apostate from the Faith of Christ is also a wilful Adversary to Christ of the highest sort Partaker of Satans sin and Satans Profession 2. That every Apostate of this sort is destitute of Gods Peace self-condemned desperate of salvation hopeless of Relief without all purpose of Repentance or using means of help stricken with the fore-sight of the Wrath coming upon him and made to expect it although hee should dissemble it never so much 3. The Apostates fear shall come upon him judgement answerable to his sin the indignation and wrath of God yea fiery indignation the most terrible that can be thought upon which hee shall not escape but it shall devoute him swallow him up and feed upon his body and soul even for ever 2. In that hee maketh this the judgement of Christs Adversaries Wee learn That the soul which loveth Christ and cannot quiâ— Him cannot endure to think of a separation will not quit the true Religion nor any known point of Christs Truth and is using the means to get Gods Peace albeit it might seem to it self because of the present sense of wrath to be in the self-same estate that is here described yet it is â—ree as yet of the sin against the Holy Ghost and not to be reckoned amongst adversaries but amongst the friends and lovers of Christ how vehemently soever Satans suggestions bear in the contrary 3. In that by setting before them the fearful estate of Apostates from the known Truth of the true Religion hee Laboureth to strengthen them against the fear of persecution Whence wee learn That if Apostates before they make Apostasie from the true Religion did fore-see their own danger as after Apostasie they are made to fore-see their own condemnation all the terrour of all the torment which man could put them unto and all the allurements which this world could give them would not move them to quit the least point of the Truth of true Religion Vers. 28. Hee that despised Moses Law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose yee shall hee be thought worthy who hath trodden under foot the Son of God and hath counted the Blood of the Covenant wherewith hee was sanctified an unholy thing and hath done despite unto the Spirit of Grace 1. Hee proveth the equity of their judgement by the proportion of their punishment who despised the Law of Moses Then As sins are greater so must the punishment be greater and the conscience being posed as here cannot but subscribe to the proportion 2. To make the sin appear the better hee pointeth out some particular sins involved within this great sin For clearing whereof it may be asked How can the Apostates tread the Blood of the Son of God under foot c. I answer They cannot indeed by physical action but by doing the equivalent sin they are accounted of God to do it by judicial interpretation Their Apostasie importeth their agreeing to do Christ as much indignity as if they did offer Him this personal violence Their deeds shew that they have this base estimation of Christ and His Blood and no better For what saith the Apostate of Christ by his deed but That Hee is not worthy to be professed or avowed or followed And what is this in effect but to tread Him under all these base things which the Apostate preferreth before Him And so is to be understood of the Blood of Christ and His Spirit Quest. But how can the Reprobate be said to be sanctified by the Blood of the Covenant I answer There is a sanctification to the purifying of the flesh and a sanctification to the purifying of the conscience from dead works to serve the living God Heb. 9.13 14. The sanctification external to the purifying of the flesh consisteth in the mans separation from the world and dedication unto Gods service by Calling and Covenant common to all the members of the visible Church and it is forcible thus far as to bring a man into credit estimation as a Saint before men and unto the common Priviledges of the Church whereupon as Men so God also speaketh unto him and of him as one of His People and dealeth with him in his external dispensation as with one of His own People In this sense all the Congregation of Israel and every one of them is called holy yea Core also and his followers Num. 16.3 The Sanctification internal by renovation consisteth in a mans separation from the state of Nature to the state of grace from his old conditions to be a new creature indeed By this latter sort a Reprobate cannot be called Sanctified but by the former hee may be called Sanctified and that by virtue of the Blood of the Covenant albeit hee should not get any further good thereby For as the Blood of CHRIST hath virtue to cleanse the conscience and renew the soul which commeth unto it truly and spiritually so it
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
would bee esteemed either by God or men true Beleevers or not of the number of hypocrites yee ought to beware of Apostacy or seducers Vers. 20. But yee have an unction from the holy One and yee know all things Reas. 6. Yee are furnished with necessary gifts and the aid of the Holy Ghost that yee might know all saving opinions and so might shun the seduction of Apostates Therefore yee ought to beware Vers. 21. I have not written unto you because yee know not the Truth but because you know it and that no lie is of the Truth Reas. 7. Answering an objection I do not accuse you of ignorance by admonishing or writing to you but therefore I exhort you to constancy that I may know that you have known the Truth and are delighted in it Therefore yee ought to hearken to my exhortation And that no lie Reas. 8. Yee being admonished of the Truth may easily discern a lie which viz. being examined by the rule of Truth doth in no wise agree with it Therefore yee ought to hearken to my exhortation for this end that yee may examine and reject that which is false Vers. 22. Who is a lyer but hee that denieth that Iesus is the Christ hee is Antichrist that denieth the Father and the Son Reas. 9. Those that seduce men from the true Doctrine of the Gospel are the greatest lyers amongst men as the interrogation intimates because they in some way or other deny Jesus to be the Christ for they do not acknowledge such a Christ as the Father offers to us in the Gospel For they openly or secretly invade either his person or his natures or the proprieties of his natures or his offices or his virtue or his efficacy or grace or truth or his glory Therefore yee ought to beware of seducers Hee is Reas. 10. All seducers who draw hearers from Christ in any one Article are Antichrists both denying the Father and the Son and so overthrowing the true Religion and the foundations of Religion with their lies because there is no true God out of Christ For in him dwells all the fulness of the God-head Therefore yee ought to beware of seducers Vers. 23. Whosoever denieth the Son the same hath not the Father Hee confirms this reason from the inseparableness of the Father from the Son that no man can have the Father for his God who any way denies the Son because God hath given himself to bee enjoyed wholly by us in Christ and hee is sought for in vain elsewhere or by any other way than wherein hee hath manifested himself to us in Christ who as the image of the Father represents and offers to us whatsoever is necessary or profitable to bee known of the Father to salvation and on the other side whosoever give due honour to Christ as to the Son of God acknowledging him such as hee hath manifested himself in the Scriptures doth also acknowledge the Father and esteem him for their God Vers. 14. Let that therefore abide in you which you have heard from the beginning if that which you have heard from the beginning shall remain in you yee also shall continue in the Son and in the Father Reas. 11. The truly antient and onely Truth of God alwaies constant to it self is this which I exhort you to hold which viz. ye have heard from the beginning of the Gospel not onely preached Christ but also promised and declared by the Prophets in the Scriptures Therefore yee ought to retain that Truth and here hee openly brings forth what hee aimed at or the Exhortation If it shall remain in you Reas. 12. If yee have retained the Doctrine delivered to you by Christ and his Apostles according to the Scriptures yee shall remain in the society and friendship of God the Son and the Father Therefore yee ought to beware of seducers Vers. 25. And this is the promise that hee hath promised us eternal life 26. These things have I written unto you concerning them that seduce you Reas. 13. God upon this condition hath promised us life eternal if wee retain stedfastly the Doctrine of Christ Therefore yee ought stedfastly to continue in the Faith and obedience of Christs Doctrine and beware of seducers who do their indeavour to withdraw you from the Truth And here again the Apostle professes openly his aim in these Arguments Vers. 27. But the anointing which yee have received of him abideth in you and yee need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lye and even as it hath taught you yee shall abide in him Reas. 14. That yee may bee kept from seducers yee are fortified with manifold defences For first as for external doctrine yee have received from Christ an unction or the holy Spirit who inwardly teacheth you and confirmâ— you in the Truth of the Doctrine of Christ every one in his measure Secondly That Spirit remains in you who are faithful and is not taken away from beleevers Thirdly Yee have no need of any man that may teach you any thing besides that which the Spirit of Christ hath taught in the Scripture and hath confirmed in your hearts yee have onely need of Exhortation that yee abide in Christ as the Spirit or Unction speaking in the Scriptures and that which is in the Scriptures confirming in your hearts and further instructing you out of the Scriptures doth teach you in all things necessary to salvation which Spirit is Truth i. e. the very truth of the Scripture Which is truth A confirmation and not a lye but a refuter and hater of lyes Therefore yee ought stedfastly to abide in Christ as the Spirit according to the truth of Scripture hath taught you and to beware of seducers Vers. 28. And now Little Children abide in him that when hee shall appear wee may have confidence and not bee ashamed before him at his coming Reas. 15. Whosoever they bee that do not persevere in the Faith of Christ neither abide in communion with him furthermore whatsoever they are in the esteem of men they shall with shame depart from the judgement fear of Christ. But on the contrary those that persevere in the Faith shall confidently stand before him Therefore yee ought stedfastly to abide in the Faith of Christ and beware of seducers Vers. 29. If yee know that hee is righteous yee know that every one that doth righteousness is born of him Exhort 5. Which hee will prosecute in the former part of the following Chapter viz. that they endeavour after Righteousness or that they follow after holiness The Arguments of the Exhortation are fifteen Argum. 1. Confirmed from the testimony of their conscience Hee that endeavours after Righteousness is born of God who is righteous and hath the testimony of his Adoption and Regeneration Therefore endeavour after Righteousness CHAP. III. THe parts of the Chapter are two In the first hee prosecutes the remaining Arguments
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
of his prayers Therefore for this cause yee ought to beleeve in Christ. Vers. 16. If any man see his Brother sin a sin which is not unto death hee shall ask and hee shall give him life for them that sin not unto death There is a siâ— unto death I do not say that hee shall pray for it Argum. 13. Hee that beleeves in Christ not onely praying for himself but also out of love for his sinning brethren shall bee heard to whom through the merit of sin declining to destruction and perdition God will if hee bee but asked by a faithful man restore him to life Therefore c. Not unto death Hee excepts in case of the sin of the Holy Ghost When a Professor of the Faith or a Brother as to the external communion of the Church falls into open Apostacy from the Faith of Christ and maintains cruel haâ—red against the Gospel and those that are faithful against the light of conscience illuminated once by the Holy Ghost hee commands not to pray for him that commits this sin when it may bee discerned It is called a sin unto death because eternal death follows that sin and hee that falls into it remains in it without repentance until hee is thrust down into Hell Vers. 17. All unrighteousness is sin and there is a sin not unto death Hee explains what hee had said that although all transgression of the Law is sin wherefore it deserves the wages of death yet death follows not all sin because all kind of sin is remitted except this sin which is called blasphemy against the Holy Ghost which was never remitted to any nor never shall Vers. 18. Wee know that whosoever is born of God sinneth not but hee that is begotten of God keepeth himself and that wicked one toucheth him not Argum. 14. Hee that is regenerate or truly beleeves in the Son of God is kept that hee sin not this sin yea nor doth hee lye alwaies intangled in any sin but by the grace of God and virtue of Gods seed remaining in him keepeth himself lest the Devil touch him to death with his sin Therefore yee must beleeve in Christ. Vers. 19. And wee know that wee are of God and the whole world lyeth in wickedness Hee applies this Argument by way of assumption from the proposition to their comfort and the comfort of the faithful to which hee writes and confirms it by five Reasons viz. that the faithful whereunto hee writes are kept together with himsâ—lf and shall be preserved in Faith and Obedience of the Gospel Wee know Reas. 1. Wee are certainly perswaded of our regeneration Therefore wee are perswaded that wee shall not sin that unpardonable sin neither shall bee in bondage to it but shall bee freed from the Devil fully through Christ. The World Reas. 2. Those that are of the world are onely in the power of that malicious Devil that hee may throw them headlong out of one wickedness into another Therefore wee who are translated out of the world into the Kingdome of God are not in the power of that malicious one but shall bee preserved as the free-men of God Vers. 20. And wee know that the Son of God is come and hath given us an understanding that wee may know him that is true and wee are in him that is true even in his Son Iesus Christ. This is the true God and eternal life Reas. 3. Wee are certain of the coming of Christ our Redeemer into the world who hath enlightened our minds with his grace and hath given us true Faith in God Therefore wee shall not sin unto death but shall bee preserved And wee Reas. 4. Wee have communion with God and Christ wherein wee are and dwell by Faith Therefore wee shall bee untouched by that sin This is Reas. 5. Christ is the very true God and Life eternal who in himself is Life and the fountain of life to be communicated to the faithful and also the Procurer Giver and Preserver of it Therefore wee are certainly perswaded of our perseverance and eternal salvation Vers. 21. Little children keep your selves from Idols Amen For the conclusion of the Epistle hee proposes a short admonition that they have a care and keep themselves from Idols in the plural number and that from all sorts of Idols which after any manner might thrust themselves into the place of truth or of the true God to draw them from beleeving of the true Doctrine or from the true worship or obedience of God under any pretence whatsoever and that so much the more because these Idols may bee obtruded upon the faithful by the Devil and his Ministers and by all possible cunning Therefore hee the more diligently commands them to watch and to keep themselves from them lest they should bee in any wise polluted by them but by name that they beware of Images wherein Antichrist will glory and by these deceive the world The second Epistle of IOHN Analytically expounded The Contents AS Luke writ the Book of the Gospel and the Acts of the Apostles to a certain noble Theophilus for the use of all the faithful So John wrote this familiar Epistle to one Noble and Holy Matrone and her children not onely that hee might appropriate the Doctrine which hee had commended in his former Epistle to the universal Church of the faithful to this private family but also that hee might teach the Pastors how they ought to teach publickly and from house to house from the Apostles example Act. 20 20. The parts of the Epistle are three the Preface containing the direction of the Epistle and Salutation to vers 4. An Exhortation to perseverance in the obedience of the Gospel or a constant exercise of Faith working by love to vers 12. The third is the conclusion Vers. 1. THe Elder unto the Elect Lady and her Children whom I love in the Truth and not I onely but also all they that have known the Truth The direction of the Epistle shews who to whom and with what minde hee wrote this Epistle The writer is Iohn the Apostle who makes no doubt of his authority in this family content with the title of the ordinary and common ministery hee calls himself an Elder by which name hee being now very antient hee also notes his age to the end that his admonition who could not live long by reason of his age might bee the more deeply fixed in them The person whereunto it is chiefly writ is the Elect Lady To signifie civil and due honour hee calls her Lady acknowledging her more happy spiritual condition in the Lord. Hee calls her Elect because in that this Matron had from the sincerity of her Faith declared her self to bee elect a farre more excellent commendation than that shee was accounted a Lady in a civil condition by men Her children are adjoyned because they were partakers with their Mother of the Grace of God in the knowledge of Christ. As for the mind of the
Writer towards those to whom hee writ hee professes both his love and sincerity of it and also testifies concerning the love of all other beleevers that embraced the truth of the Gospel and had heard of this family Vers. 2. For the Truths sake which dwelleth in us and shall bee with us for ever That hee might manifest his sincere love hee affirms that the cause of it is the common Faith of the Truth of the Gospel wherein hee was confident that this Lady would persevere and her children with her and the rest of the faithful would enjoy the virtue and fruit of the truth of the Gospel for ever Therefore the whole Preface is intended for the confirmation of the Faith of this pious family 1 Because shee is an Elect Matrone 2 Because her children are faithful 3 Because they are beloved of the Apostle 4 Because they are beloved of all the Faithful 5 Because they are beloved rather for the Truth than the nobility of their stock 6 Because the Truth of the Gospel in them both as to the faith and the fruits of it would remain and indure in them for ever Vers. 3. Grace bee with you Mercy and Peace from God the Father and from the Lord Iesus Christ the Son of the Father in Truth and Love In the salutation or Apostolical blessing wherein is not contained a bare wish but also a certain applying of that wished good hee confirms them 1 Concerning the Grace or good will of God towards them whereby hee freely makes us acceptable to him and bestows upon us all things that may repair Gods Image in us 2 Further concerning the Mercy of God which if it be distinguished from Grace signifies the taking away our sinnes and miseries 3 Concerning the Peace of God which comprehends reconciliation peace of conscience and all the degrees both of inchoate and perfect felicity And because a blessing is expected in vain unless from the true fountain hee brings them to God the Father from whom the whole divine essence is communicated to the Son and the Holy Ghost and to Christ the Mediatour the second Person of the God-head incarnate invested with the office of salvation for us whom hee calls the Son of the Father in Truth and Love 1 Because hee is full of Truth and Grace together with his Father of the same nature or essence because hee is his most true and beloved Son Ioh. 1.14 2 Because the mind of the Father is no other nor his will no other towards us than hee is The same purpose of both is firm concerning us and the same love towards us 3 Because hee reveals the truth of the Fathers counsel and purpose to us and the love wherewith hee loves us hee brings it forth and derives it or communicates it to us and shews himself every way to bee the Son of the Father both in truth of Doctrine and effectual love towards us resembling his expresse Image Vers. 4. I rejoyced greatly that I found of thy children walking in the Truth as wee have received a commandement from the Father Here follows the body of the Epistle wherein hee exhorts this Matrone with her children to persevere in the obedience of the Gospel i. e. in Faith working by love towards God and the Brethren The Arguments of the Exhortation are nine The first is premised in this verse wherein hee confesses his joy that this family hitherto had continued in the obedience of the Gospel hee confirms them as to what was past and also stirs them up to persevere for the future Your constancy in the obedience of the Gospel will administer to mee and all the faithful who hear of you abundant matter of spiritual joy and consequently of thanksgiving to God Therefore persevere in the Faith Vers. 5. And now I beseech thee Lady not as though I wrote a new Commandement unto thee but that which wee had from the beginning that wee love one another From hence hee infers an Exhortation chiefly to the Matrone or Mother of the Family under whose tuition the children were together with the second Argument The commandement for the demonstration of the efficacy of your Faith in the love of the Brethren hath nothing new in it besides that which yee have learned by the gift of God from the beginning of your vocation and have accustomed your selves to viz. that from the Faith and love of Jesus Christ yee also love the Christian brother-hood Therefore go forward in the obedience of Faith working by love Vers. 6. And this is love that wee walk after his Commandements this is the Commandement that as yee have heard from the beginning yee should walk in it Argum. 3. There is no other true love either of our neighbour or of God besides that which consists in a constant indeavour of keeping all Gods Commandements and walking or going forward in that obedience Therefore or thus The command or the summe of the Doctrine delivered to us in the Gospel is that wee should keep faith and a good conscience that wee should beleeve in Jesus Christ and love our neighbour Therefore persevere yee in the obedience of faith or this commandement Vers. 7. For many deceivers are entred into the world who confess not that Iesus Christ is come in the flesh This is a deceiver and an Antichrist Aâ—gum 4. There is danger lest yee bee deceived by reason of the multitude of seducers that are gone out into the world and impudently boast of themselves Therefore yee ought the more diligently to endeavour after perseverance But hee calls seducers not onely those who openly oppose the person of Christ his offices and power but also those who did not confess Christ nor ascribe all glory unto him which the Spirit of God in holy Scripture teaches us to ascribe unto him For whosoever hee was hee is so far forth Antichrist as hee doth neither confess nor acknowledge Christ such as hee hath shewn forth himself to us in his holy Doctrine Vers. 8. Look to your selves that wee lose not those things which wee have wrought but that wee receive a full reward Argum. 5. Unless yee constantly persevere in the true Faith of the Gospel or the obedience to it yee will lose all the fruit of that Faith which yee have hitherto professed and afflictions also which yee have suffered and the works which yee formerly performed because by your drawing back yee will manifest that your Faith was never sincere but a vain profession without truth Therefore yee ought to indeavour through perseverance to receive a full and plentiful reward promised to all those that faithfully cleave unto God Vers. 9. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God Hee that abideth in the Doctrine of Christ hee hath both the Father and the Son Argum. 6. Whosoever transgresseth the Doctrine of Christ and doth not constantly abide in it i. e. hee that either teaches or receives a contrary Doctrine or doth not
Diotrephes who endeavours to have the preheminence over all the rest of his fellows may undervalue both mee and my Letters of commendation Vers. 10. Wherefore if I come I will remember his deeds which hee doth prating against us with malicious words and not content therewith neither doth hee himself receive the brethren and forbiddeth them that would and casteth them out of the Church The Apostle adviseth him that hee will deal with this ambitious lover of preheminence before the Church when hee comes and gives five reasons of his purpose Reas. 1. Because Diotrephes did many evil deeds 2. Because hee did prate against the Apostles with malicious words and namely against Iohn whom he knew to be an enemy to ambition and humane Episcopacy creeping into the Church through the ambition and devices of these kind of men 3. Because hee did neither entertain nor did bestow any kinde of respect upon the true Christians that held fast the Doctrine of the Apostles in all things 4. Because by his tyrannical injunctions and constitutions threatning excommunication and casting out of the Church hee prohibits who entertained and received those Preachers with all Christian offices that were 〈◊〉 by the Apostles if they did contrary to his commands 5. Because hee did imperiously excommunicate those that transgressed his commands and did entertain this kind of Brethren Vers. 11. Beloved follow not that which is evil but that which is good Hee that doth good is of God but hee that doth evil hath not seen God Argum. 9. Thou oughtest not to follow the evil carriage of thy Pastor Diotrephes or obey his wicked commands because this would bee evil and contrary to true Faith and love towards God but thou oughtest to follow that onely which is good and agreeable to sound Doctrine Therefore go on in exercising the duties of love Hee that doth good Argum. 10. Confirming the formee hee that indeavours to do good is born of God but hee that doth evil is void of the true and saving knowledge of God or faith in him Therefore go thou on to do good that thou mayest approve thy self to bee of God Vers. 12. Demetrius hath good report of all men and of the Truth it self yea and wee also bear record and yee know that our record is true Argum. 11. Thou oughtest rather to imitate Demetrius his kindness towards the Saints and poor strangers of whom all and the very truth of the thing shewing it self in deeds gives testimony and I my self who am not wont to affirm unless it be those things which are true and I know by experience do give testimony of his praise Therefore imitate him and go on in the duties of Charity Vers. 13. I had many things to write but I will not with Ink and Pen write unto thee 14. But I trust I shall shortly see thee and wee shall speak face to face The conclusion remains wherein are two Articles In the first hee excuses the shortness of his Epistle hoping to see and talk face to face with him Vers. 15. Peace bee to thee Our Friends salute thee Greet the friends by name In the second Article 1. Hee salutes Gaius by wishing peace to him i. e. the blessing of God in all things 2. Hee doth hearty commendations to Gaius from his friends viz. the Saints who were his true friends 3. Hee wills him to salute in his name particularly and by name all his friends i. e. who loved him The Epistle of IUDE the Apostle Analytically Expounded THE CONTENTS CErtain masters of Heresies arose who abused the grace of God to the liberty of the flesh and under the pretence of the Gospel let loose the reigns to all manner of wickedness and plainly mocked at the holy conversation of true Beleevers as of simple Idiots which were ignorant of true Christian liberty Against these pestilent inventions God stirred up Peter the Apostle and this Jude who is here and Act. 1. called the Brother of James the less called Alpheus Hee was the Kinsman of our Lord Mat. 13.55 who is named Lebbeus and Thaddeus Mat. 10.3 This our Apostle exhorts the Faithful to whom hee writes that they would constantly stand up for the defence of the Doctrine of the Gospel against false Teachers of whom Peter had warned them 2 Pet. 2. handling the very same Argument There are three parts of this Epistle A Preface vers 1 2. An Exhortation to contend for the true Faith against Impostors to vers 24. The Conclusion in the two last verses Vers. 1. JUde the servant of Iesus Christ and Brother of Iames to them that are sanctified by God the Father and preserved in Iesus Christ and called The Preface contains an inscription and salutation The inscription shews the direction of this Epistle from whom and to whom it was written The writer of this Epistle is 1 described from his name 2 from his Apostolical office under the name of a servant in which title hee more glories than in the natural relation which was betwixt him and Christ the Lord. 3 From the distinction of himself from Iudas the Traitor from whom not onely in his disposition but also in his name hee desired to bee differenced Those to whom hee writes are described from four properties of the Elect. 1 They are in God the Father i. e. reconciled by Christ they have communion or an holy fellowship with God 2 They are sanctified by the special operation and inhabitation of the Holy Ghost 3 Preserved by the gift of perseverance from Christ the Redeemer who suffers none of his to bee taken out of his hand 4 Called not onely with an outward call but with an inward and effectual calling Vers. 2. Mercy unto you and Peace and love be multiplied In his salutation by Apostolical authority hee does not onely wish but applies to the confirmation of their Fait◠1 The Mercy of God which heal◠all our evils viz. our sin and misery 2 Peace which comprehends the parts of our Reconciliation and felicity 3 And Love which as the spring of all good things comprehends grace and all those effects which conduce to our sanctification and the compleating of our salvation Hee desires that all these may bee multiplied in respect to the degrees of increase and manifestation in other various effects such as the glory of God and their salvation should require Vers. 3. Beloved when I gave all diligence to write unto you of the common salvation it was needful for mee to write unto you and exhort you that yee should earnestly contend for the Faith which was once delivered unto the Saints The body and substance of the Epistle follows wherein hee propounds the cause and scope of his writing which hee further prosecutes Two Reasons of his writing hee sets down 1 His earnest desire not onely in respect to his office in preaching the Gospel wheresoever occasion was offered but also of writing concerning the common Salvation of the Elect obtained by Christ and by degrees
is to bee perfected which is the summe of the Gospel 2 The second Reason The necessities of the Church being in danger by seducers which urged him to write this Epistle These things being premised hee propounds the scope of the Epistle which is that they would by all means indeavour to preserve the Apostolical doctrine to themselves and posterity from the corruption of seducers Sound Doctrine hee calls the Faith viz. to bee beleeved because it contains all things necessary to bee beleeved unto salvation Once delivered to the Saints hee saith Because with one consent all the Apostles fully and perfectly delivered the same Truth according to the Scriptures written before concerning salvation to bee obtained by Faith in Christ that they might have an immutable rule for obtaining eternal life and without addition or diminution to bee observed to the coming of the Lord. For this Faith hee wills them to contend because the Flesh the Devil and the World and the servants of Satan which are in it will never cease to oppose this Truth so that of necessity it lies upon all true Beleevers to maintain an irreconcileable war with these Vers. 4. For there are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousness and denying the onely Lord God and our Lord Iesus Christ. The Arguments of his Exhortation are nine whereof most of them are taken from the sins and punishments of seducers Argum. 1. Which proves that the Apostolical Faith is to be diligently preserved from the corruptions of seducers which was once committed to the Church Because the danger was great by reason of seducers who had privily crept in as adversaries to this Doctrine Whom hee so describes that each part of the description might serve to this end For 1 The manner of insinuating their errour to the Brethren was latent and private for before they could bee well observed by indirect waies and means they closely instilled their errours into the minds of some 2 Not without the divine decree were they permitted to follow their own devices for the sifting and winnowing of the Church For in the holy and eternal Counsel of God they were reprobated and destined that through their sins they should come to this condemnation no less câ—rtainly than if their names were written in a book 3 They were ungodly touched with no sense and reverence of the Divine Majesty either to serve him or beleeve in him 4 The Grace of our Lord Iesus Christ or the Doctrine of Grace which is set forth in the Gospel to this very end that men denying all ungodliness might live holily they directly perverted to a quite contrary end and turned it into an occasion of all lasciviousness and carnal delights 5 Indeed in their doctrine and deeds they denied our onely Lord and Master and our God Jesus Christ whom hee calls the onely Lord God not excluding the Father and the Holy Ghost but creatures and feigned Deities Therefore against these seducers the purity of the Faith is to bee preserved Vers. 5. I will therefore put you in remembrance though yee once knew this how that the Lord having saved the people out of the Land of Egypt afterward destroyed them that beleeved not Argum. 2. God destroyed the unbeleeving Apostate Israelites in the wilderness after they were brought out of Egypt Therefore warned by their examples yee ought to beware lest seduced yee perish with others Vers. 6. And the Angels which kept not their first estate but left their own habitation hee hath reserved in everlasting chains under darkness unto the judgement of the great day Arg. 3. God hath condemned the Apostate Angels cast out of Heaven to eternal destruction by an irreversible decree Therefore the faithful should beware of Apostasie lest they also perish Vers. 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire Arg. 4. God destroyed Sodom and Gomorrah and the Cities about them after they had given themselves over to fornication and filthy lusts with which these Impostors polluted themselves and for an example to those that should come after cast them into eternal fire You must beware therefore of these Impostors which may draw you into the like sins and punishments Vers. 8. Likewise also these filthy dreamers defile the flesh despise dominion and speak evil of dignities Arg. 5. Because these Impostors are as vessels fitted to destruction whom God in like manner will destroy the reason whereof hee gives from nine or more sins which reigned in them From which their fruits as so many marks they shewed forth themselves to bee openly known and discerned 1 The first vice of these Libertines was That deluded with dreams they defiled the flesh that is to say they securely gave themselves over to lust and other hainous sins by their diabolical inchantments they were bewitched in their minds and consciences as if they had been taken with a dream 2 The second vice was They were adversaries to Civil Government not enduring any kind of Magistracy or Dominion but heaped up reproaches and evil speakings upon those honourable Ordinances of God even as at this day wee see in the carriage of the fanatick Anabaptists Vers. 9. Yet Michael the Archangel when contending with the Devil hee disputed about the body of Moses duâ—st not bring against him a railing accusation but said The Lord rebuke thee Hee amplifies this vice from Michael the Archangel his disputing with Satan about the body of Moses that his sepulchre might not bee known to the Israelites who would superstitiously have worshiped his reliques being dead whose words they despised while hee was alive Hee durst not or could not by reason of his sanctity cast such reproaches upon Satan as those Hereticks did upon Magistracy It was enough for the Archangel to say The Lord rebuke thee or restrain thy purposes From whence the Apostle fetched this history they vainly inquire who acknowledge the Scriptures to bee of divine inspiration Vers. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves 3 The third vice That seeing they were ignorant of divine ordinances Christian duties and of all spiritual things not only void but uncapable yet impudently they dare to belch out their blasphemies against those things 4 The fourth vice they are taxed with is That those things which naturally they know as sensitive animals in them they deport themselves below the very beasts and prompt themselves to all lust and intemperance Vers. 11. We unto them for they have gone in the way of Cain and ran greedily after the errour of Balaam for reward and perished in the gain saying of Core 5 The fift vice That when the curse of God is