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
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
care for the Religion and outward conversation of his subjects to the weal of their souls and bodies both amongst men and towards God in this life and hereafter 2. As Melchisedec is the blesser of Abraham the Father of the faithful in the type So is Christ in truth the blesser of Abraham and all the faithful the fountain of all blessing in whom alone every one is blessed who getteth blessing Vers. 2. To whom also Abraham gave a tenth part of all first being by interpretation King of Righteousness and after that also King of Salem which is King of Peace 1. To go on in the Comparison As Melchisedec the Type was honoured by Abrahams paying of Tythes unto him So is Christ to be honoured by all Abrahams children by giving of their Substance and worldly Goods what is sufficient to maintain the honour of his Kingdome amongst them 2. Presuppose the Type were laid aside yet this thankful meeting that Abraham gave to the man whose office was to bless him in the Name of the Lord doth teach All the faithful Abrahams true seed a duty of Thankfulness to Gods servants set over them to bless them in the Name of the Lord even to honour them by giving of their goods for their sufficient maintenance 3. As Melchisedec the Type is by interpretation King of Righteousness So is Christ in truth King of Righteousness 1. For the personal Righteousness in himself 2. Because hee is the Righteousness of his Subjects made of God unto us Righteousness by imputation 3. Because hee frameth his Subjects peece and peece unto a righteous disposition by sanctifying them 4. As Melchisedec the Type is King of Salem that is King of Peace So is Christ in truth King of Peace to his Subjects by reconciling them to the Father by giving peace of conscience within themselves by making all the Creatures at peace with them and all things turn together for their good and by working still on their eternal welfare and blessedness until hee perfect it 5. As Melchisedec was first King of Righteousness and then King of Peace in the Type So is Christ in truth in this Order first King of Righteousness to his Subjects to take away their sins and to give them Righteousness And then King of Peace because hee giveth them his Peace as the fruit of Righteousness This is the order of his Kingdome Righteousness and Peace and Joy in the Holy Ghost Vers. 3. Without Father without Mother without Descent having neither beginning of daies nor end of life but made like unto the Son of God abideth a Priest continually 1. Melchisedec certainly was a very Man King and Priest in such a City if wee consider him in his natural being But if wee consider him in his spiritual being as hee standeth in Scripture under this name hee hath neither Father nor Mother beginning nor end There is no more mention of him what hee was or of whom hee came or of his death but these three verses of Genes 14. As then hee is in a typical being in Scripture So is Christ in truth in his personal being as God without Mother as Man without Father as God without beginning as God and man without ending of life 2. As Melchisedec looking how hee standeth in his Scriptural being abideth a Priest continually so that wheresoever hee is named in Scripture there hee is eveâ— found a Priest also and never a word of his laying down of the Priesthood Even so is Christs Priesthood unseparable from his person Hee abideth a Priest continually in real accomplishment 3. By saying Hee is made like unto the Son of GOD hee giveth us to understand That Gods purpose was in those particulars so to describe him as hee might resemble the Person and Offices of the Son of God And so is a Type of Gods own appointment 4. And if hee was made a likely Type of Christ in his Office of Priesthood then it followeth aâ— Melchisedec had neither any joyned with him in his Priesthood nor Deputy nor Vicar under him in it nor Successor to his Office So neither hath Christ any joyned with him or Substitute or Successor to him in his Priesthood Vers. 4. Now consider how great this man was unto whom even the Patriarch Abraham gave the Tenths of the Spoils To shew Christs Excellency hee draweth them to consider Melchisedec's Excellency above Abrahams that so they might see Christs Excellency to be far more The reason in force goeth thus 1. If Melchisedec the Type be more excellent than Abraham much more must Christ of whom hee is a Type 2. And if Melchisedec's greatness be not easily perceived except there be a due consideration of it much more Christs greatness requireth consideration and is worthy of contemplation 3. If Abraham by paying of Tythes acknowledge Melchisedec's superiority Much more should all Abrahams Off-spring acknowledge Christs Superiority whom Melchisedec typically represented by paying of what is due for the maintenance of his Service and bestowing on his Ministers who are appointed to bless in his Name whether it bee less or more which they bestow in such a manner as it vilifie not nor disgrace their high Employment which Christ hath put upon them and so dishonour him whose Servants they are Vers. 5. And verily they that are of the Sons of Levi who receive the Office of the Priesthood have a Commandement to take Tythes of the people according to the Law that is of their Brethren though they come out of the loyns of Abraham Hee proveth that in Tythes taking Melchisedec was greater than Abraham who did pay Tythes Because for the same respect the Levites by taking Tythes of their Brethren as Priests had a Superiority over them for their office sake who otherwise were their equals Then 1. The Priestly office lifted up the Levites above their Brethren who were sprung of Abraham as well as they 2. The command of taking Tithes was annexed to the office of the Priesthood in token of their superiority by office over them who by nature were at least their equals Vers. 6. But hee whose descent is not from them received Tythes of Abraham and blessed him that had the promises 7. And without all contradiction the less is blessed of the greater Hee proveth again Melchisedec to be greater than Abraham and so greater than Levi because hee blessed him and therefore behoved to be greater Then 1. Abraham notwithstanding hee had the promises yet got hee the blessing by Melchisedec in type and from Christ represented by him in truth 2. If Melchisedec was greater because hee blessed him as type Then Christ far more who blesseth in effect Now there are sundry sorts of blessings 1. There is a blessing of reverence and worship So men bless God This sort importeth no greatness in the blesser but subjection 2. There is a blessing of Charity So men bless one another by mutual prayer This sort importeth no Superiority neither 3. There is a blessing of authority
Circumcision 2. Much every way chiefly because unto them were committed the Oracles of God The first objection is from this Doctrine some might say then the Jew hath no prerogative above the Gentile nor is there any profit of Circumcision ver 1. Hee answers ver 2. that this is the principal and chief priviledge of the Jewes that the Covenant was made with the Jewes and this Nation had the custody of the holy Scriptures i. e. the Tables of the Covenant committed to them of God and the Jewes were made Depositaries Treasurers which was a singular benefit and a famous honour Vers. 3. For what if some did not believe shall their unbelief make the Faith of God without effect The second Object But they are fallen from that honour because they have not believed the Oracles of God and so the Faith of God given in that Covenant is made void to which hee answers four wayes First It follows not that the faithful Promises of God made to this Nation were void because some of them believed not Vers. 4. God forbid yea let God be true but every man a lyar as it is written That thou mightest bee justified in thy sayings and mightest overcome when thou art judged Secondly He answers by detesting the Objection because it is absurd to imagine that God should fail our Faith Thirdly He answers by laying down a most true assertion to the contrary that God is to bee avouched alwayes true and that every man by nature is a lyar Fourthly That the sins of men and their lyes are no hindrance to God in the performing of his Promise but rather serve to illustrate his Truth Mercy and Justice because by how much the greater and more the sins of men are so much the more is the Justice of God eminent when hee punisheth and his mercy and truth when hee spares which hee confirms out of Psal. 51.4 Where David in the Confession of his sins commends the truth of God and pronounceth God alwayes to overcome when hee judges as often as any one Undertakes to judge of what hee doth or saith Vers. 5. But if our unrighteousness commend the righteousness of God what shall wee say Is God unrighteous who taketh vengeance I speak as a man The third Object From the words of the Psalm perverted to blasphemy If our sins illustrate the righteousness of God then God seems to be unrighteous who avenges those sins whereby hee is glorified This is objected by the Apostle in the person of a man ignorant of God Vers. 6. God forbid for then how shall God judge the world Hee answers 1 By rejecting the Objection as blasphemous God forbid saith hee 2 Hee answers by giving a reason why hee rejects the Objection Because it is impossible that hee which shall judge the world should be unjust Vers. 7. For if the truth of God hath more abounded through my lye unto his glory why also yet am I judged as a sinner 8. And not rather as wee bee slanderously reported and as some affirm that wee say Let us do evil that good may come whose damnation is just The fourth Objection urging the former If by my sin to wit my lye the truth of God is more glorified I am not only not to be condemned for sin but I may follow after it that the glory of God may bee more advanced In answer hee saith 1 They were malicious slanderers that thus charged the Apostles Doctrine Let us do evil that good may come of it Hee answers 2 That these calumniators and those that teach and follow this Doctrine doing evil that good may come were justly to bee condemned of God Vers. 9. What then Are wee better than they No in no wise for wee have before proved both Iewes and Gentiles that thâ—y are all under sin The fift Object But by this Doctrine wee Jewes have no preheminence of the Gentiles to wit in the matter of Iustification by Works which is the principal question Hee answers that in this respect the Jew is no better than the Gentile and hee renders a reason of it because hitherto wee have proved that both Jewes and Greeks are under sin The second Part. In the second part of the Chapter hee returns to prosecute the Dispute concerning Iustification not by works but by faith Vers. 10. As it is written there is none righteous no not one 11. There is none that understandeth there is none that seeketh after God 12. They are all gone out of the way they are together become unprofitable there is none that doth good no not one Argument 4. Concerning Justification not by works but by faith The Scripture witnesseth that all men are under sin and liable to condemnation to ver 20. therefore no man is justified by the works of the Law ver 20. The testimonies of Scripture are six 1 Out of Psa. 14.1 2 3. and Psalm 53.1 2 3. where the Prophet speaking of the unregenerate in his time and of all in their natural estate out of Christ pronounceth first that no man is righteous ver 10. Secondly that all are blind and ignorant of the things which make for their Salvation Thirdly that there were none which were affected with a desire of knowing or worshipping or having any communion with God ver 11. Fourthly that all were guilty of Original Apostasie from God and his known Will Fifthly that all were unprofitable polluted abominable by reason of the filthiness of their wickednesses Sixthly that there were none viz. of those that were unregenerated that did any good and by consequence that there was none but did evil and only evil for when hee does the work commanded not to God commanding being unregenerate hee serves himself and sacrificeth to his own idols Vers. 13. Their throat is an open sepulchre with their tongues they have used deceit the poyson of Aspes is under their lips The second testimony is from Psalm 5.9 wherein David under the type of his enemies condemns all unregenerate men or men not reconciled to God of impurity of heart from whence proceeds nothing but that which is abominable and loathsome unto God that the throat of every one is as a Sepulchre newly opened sending forth a pestilential smell of wicked thoughts out of whose mouth comes forth nothing but pestilent injurious and deceitful speeches Poyson The third testimony is from Psalm 140.3 In which the same is confirmed of Davids enemies which were types of persons unreconciled unto God in that they are alwayes ready to send out from their mouths as from a quiver poysonful speeches no less hurtful than the poyson of Aspes Vers. 14. Whose mouth is full of cursing and bitterness The fourth testimony is from Psalm 10.7 to the foresaid sense wherein the Psalmist complains of the natural man that his mouth is full of cursing and reproachful words whereby the glory of God and the fame of our Neighbour is wronged Vers. 15. Their feet are swift to shed blood 16. Destruction and
prevents those Objections which might bee moved about the rejection of the Jews The first Objection Some might say Paul whatsoever thou shalt produce about the rejection of the Jews seems to savour of that hatred wherewith thou hatest them This Objection hee prevents and rowles away the suspition with seven Reasons The first Reason I clear my self by an oath that I speak the truth sincerely without hatred or prejudice as it becomes a man which is in Christ acted and inspired by the Holy Ghost in what hee speaks which two witnesses of the truth I shall speak I attest with my own conscience Vers. 2. That I have great heaviness and continual sorrow in my heart Reas. 2. Because my conscience bears mee witness and the Spirit of Christ who searcheth the hearts how sorrowful I am and how much I am troubled for the rejection of my Nation Vers. 3. For I could wish that my self were accursed from Christ for my Brethren my Kinsmen according to the flesh Reason 3. Because so great is my love towards the Iews that if it might bee I would redeem their ruine with the loss of my own salvation and truly I could wish to bee as an accursed thing separated from Christ out of an eager desire of their salvation and the glory of God if by any means the Jews might bee saved who are now separated from Christ. With so great zeal was hee carried out to the glory of God and the salvation of so many thousand souls that hee did not think his own salvation to bee compared with the salvation of so many Myriads Kinsmen Reason 4. Because I am bound to love them as my Kinsmen and Brethren according to the flesh which I do from my soul. Vers. 4. Who are Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the Law and the service of God and the promises Reason 5. Because I am bound to honour the people of the Iews because of the priviledges wherewith God hath dignified them Seven hee reckons up whereof the first is That the Israelites are paâ—takers of the honor which the Name of Israel divinely imposed upon the Patriarch Iacob brought with it Secondly the Adoption into the people of God before other Nations Thirdly the presence of the glory of God in the Ark and other representations Fourthly that God had entred into Covenant with them Fiftly that the Law was especially given to them Sixthly that the Worship of God was set up amongst them Seventhly that to them in special the Promises were made Vers. 5. Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen Reason 6. Because of their Progenitors Abraham Isaac and Iacob I think it fitting to magnifie them Reason 7. Because of this people Christ was born according to the flesh who in the unity of his person is true man and true God blessed for evermore and eternally to bee celebrated to whom wee all say Amen Which Lord whoever honors cannot maliciously detract from that people whereof according to the flesh hee came Therefore there is no reason that any man should suspect mee in those things which I speak of the rejection of my Nation or shall say Vers. 6. Not as though the Word of God hath taken none effect for they are not all Israel which are of Israel The second objection Some might say But if the Iewes bee accursed from Christ as thou teachest the Word of God is of no effect and the promise of Grace made to the Israelites is void when God said to Abraham I will bee thy God and the God of thy Seed Hee answers Although the Nation of the Jewes for the most part is rejected yet it cannot bee that the Word of God should fail or the promise should bee void The reasons of this answer are six The first reason Not all that were born of Israel the Patriarch according to the flesh are true and elect Israelites or the elect people Israel to whom the promise of Communion with God is made Therefore although many born of the Patriarch Israel are rejected it follows not that the Word of God or the Promise of God should fail because it is fulfilled in the Elect. Vers. 7. Neither because they are of the Seed of Abraham are they all children but in Isaac shall thy Seed bee called Reason 2. Neither doeth it follow because the Jews are the Seed of Abraham according to the flesh therefore they are all children or in a Scripture sense that promised Seed For so the Ishmaelites should bee reckoned the Seed of Abraham contrary to the Scripture which restrains the right of sons to Isaac and his family saying In Isaac shall thy Seed bee called Therefore although the Jews for the most part are rejected it does not follow that the Promise should fail Vers. 8. That is they which are the children of the flesh these are not the children of God but the children of the Promise are counted for the Seed Reason 3. The children of the flesh are to bee distinguished from the elect children of God For this God intended when Ishmael was secluded hee called Isaac the Seed of Abraham to wit the children of the flesh of Abraham not that they were all the elect children of God but only the children of the Promise or those whom God out of his grace did appoint to make children of the Faith of Abraham with Isaac were the children of God and the Seed to whom the promise was made Therefore although the Jews are rejected which are now alive for the most 〈◊〉 it does not follow that the promise is of no effect Vers. 9. For 〈◊〉 the word of promise At this time will I 〈◊〉 Sarah shall have a son Reason 4. Confirming the former The word of promise which is this At the very same time will I come and Sarah shall have a Son The word of promise I say shewing that Isaac not by any priviledge after the flesh but born by virtue of the Divine Promise proves that the Blessing was given not to the Seed after the flesh but to the elect Seed raised up by grace Therefore although the Jews are rejected for the most part it follows not that the promise is null because there remain Elect which are heirs of the Promise Vers. 10. And not only this but when Rebecca also had conceived by one even by our Father Isaac Reason 5. After this manner not only the former examples shew that all the children are not the true Seed to whom the promise is made but also more clearly the example of Rebecca who conceived Twins of the same Isaac our Father viz. Esau and Iacob whereof one only was truly a son to whom the Promise of the Blessing was made Therefore it follows that some Seed of Abraham may bee rejected and yet the Promise not bee void but abide firm and bee fulfilled in the Elect Seed Vers.
the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are With this Argument hee brings in the tenth from the subalternate end of this Counsel of God viz. that hee might shew that hee nothing esteemed those things which were highly valued by men that so whoever swelled with pride because of these things might bee ashamed confounded and looked upon as vile and of no account neither is it therefore to bee wondred at that God hath chosen this plain manner of preaching and that I should stick to it that the vain wisdome of words might bee shamed seeing that all the pomp of words is found only to tickle the fancies of men and avails nothing to the conversion of the heart Vers. 29. That no flesh should glory in his presence Argum. 11. From the ultimate end of Gods good pleasure in chusing things and persons and weak means to salvation which end is here negatively propounded lest any should glory in himself No wonder therefore that God hath sent mee to preach not with wisdome of words lest I should glory in my self when any are converted by my preaching Vers. 30. But of him are yee in Christ Iesus who of God is made unto us wisdome and righteousness and sanctification and redemption In the mean time hee comforts the Corinthians against this their abasement and mean condition before the World granting to them by way of recompence of nobleness of stock in regeneration riches in wisdome and righteousness and finally freedome from all sin and misery in Christ and for the greater confirmation of their faith hee discovers that Christ was appointed by God and given to them for righteousness and life for Christ is made all these things by merit imputation application and effectual accomplishment to the use of all the faithful Vers. 31. That according as it is written Hee that glorieth let him glory in the Lord. Hee sets down affirmatively the ultimate end of Gods good pleasure in chusing weak means and persons and in debasing all men in themselves that as it is Ier. 9.23 all the glory might bee given to God from whence arises the twelfth Argument God so orders all things that no man should glory save in the Lord Therefore it 's no wonder that God sent mee not to preach the Gospel with wisdome of words that in the success of the Gospel wee might all glory in God alone CHAP. II. HEe goes forward to confirm the same doctrine which hee delivered in the foregoing Chapter viz. That in the preaching of the Gospel he rejected Rhetorical Elegance but was pleased with plainness and spiritual demonstration not that the Apostle defends the rashness or rawness of any in preaching as if wee might speak whatsoever comes to the tongues end without Method or sense in a rude stile and contemptible kind of speaking for the right way of preaching hath it's excellency which neither approves of dissembling or sordidness but condemns the affectation of eloquence which causes the hearer more to admire him that speaks than that which is spoken for the truth thought upon and rightly understood when the Preacher delivers it out of Faith and Love the simple willingly follow it and a speech fitted to the building up of all auditors which relishes better with the wisest hearers than all the flourishes of Rhetoricians This plain kind of preaching hee proves more excellent than artificial eloquence by eight Arguments the former of which are taken from the experience of Paul himself and the Corinthians to whom hee writes Vers. 1. And I Brethren when I came unto you came not with excellency of speech or of wisdome declaring unto you the testimony of God The first Argument I Paul when I came to you Corinthians to preach the Gospel by which you were converted to the Faith did advisedly abstain from the eminency of eloquence Therefore plainness of speech in preaching the Gospel is better than artificial Rhethorick Vers. 2. For I determined not to know any thing among you save Iesus Christ and him crucified Argum. 2. I did not at all value it to shew amongst you or discover of my self the knowledge of any thing save of the person offices efficacy and vertue of Jesus Christ and specially of his Passions and Humiliation Therefore this way of preaching is most excellent Vers. 3. And I was with you in weakness and in fear and in much trembling I being mindful of humane infirmities in the midst of dangers composing my self to humility without pride preached amongst you and carried my self pensively and tremblingly in my duty Therefore the preaching of the Gospel plainly is the excellentest way Vers. 4. And my speech and my preaching was not with entising words of mans wisdome but in demonstration of the Spirit and of power My speech and preaching never glistered with the acuteness of wit or humane Philosophy nor with fineness of words fitted for perswasion but in the evidences of Scripture and sound truth in which the Spirit shewed himself powerfully and worked in your hearts Therefore this kind of preaching is most excellent Vers. 5. That your faith should not stand in the wisdome of men but in the power of God Giving a reason of his practice why hee refrained himself from Humane Eloquence in his speeches hee adds the fift argument If I had made use of artificial expressions to convert you to the Faith Humane Eloquence had been the cause of believing the Gospel amongst you Corinthians and not the naked truth which is said to bee the power of God because God works powerfully by it in his people and so the Faith of the Corinthians had been grounded upon the deceitful foundation of Humane Eloquence but when any one by Eloquence is moved to believe hee may bee moved also by greater Eloquence to forsake the truth of Faith Therefore it follows that this plain way of preaching is most excellent Vers. 6. Howbeit wee speak wisdome amongst them that are perfect yet not the wisdome of this world nor of the Princes of this world that come to nought Argum. 6. From the comparing the Gospel and Humane Wisdome together That the Gospel hath its own proper wisdome eloquence and lustre in this plain kind of preaching any one of years may bee judge neither can it more admit of the dressing of Humane Wisdome than the most beautiful face admits of painting In those that undertake to preach the Gospel the help of Humane Wisdome is requisite not the splendour of it in preaching Wisdome His comparison of Divine Wisdome in its plainness of speech with worldly wisdome is eightfold The first Comparison They that are perfect or grown up in the School of Christ which have their senses exercised to discern good and evil this Wisdome of the Gospel they
and diligently indeavour the bringing forth of the fruits of Faith because in the resurrection the Lord will give us whatever wee have lost with men viz. the reward of good works CHAP. XVI THere are three parts of this last Chapter In the first is contained the last Article of the Epistle concerning a Collection for the poor Jews to vers 5. In the second is contained the conclusion shewing for the most part familiar matters to vers 19. In the third hee mentions salutations of the Saints to the end Vers. 1. Now concerning the Collection for the Saints as I have given order to the Churches of Galatia even so do yee As touching the Collection The famine which was prophesied by Agabus Act. 11.28 as also the persecution did much distress the Churches in Iudea wherefore the Apostles living at Ierusalem exhort Paul and Barnabas that they would take care to make a collection amongst the Gentiles to succour the need of the poor Jewes Gal. 2.20 hee speaks of this contribution commanding that on the Lords Day whereupon all Christians ceased from their labours and met publikely to the Worship of God that every one according to his ability without vain-glory should cast something into the Treasury There are six reasons of his Exhortation The first is from the example of other Churches by name of those which were in Galatia who were bound to the same duty under the same Precepts Vers. 2. Upon the first day of the week let every one of you lay by him in store as God hath prospered him that there bee no gatherings when I come Reason 2. Because nothing is required of them unfitting or burdensome but that once every week in convenient time and place every one would contribute according to that measure wherewith God had blessed him And the manner is plain whereby the collection might bee made publikely every Lords Day and yet every one should lay it by himself i. e. no man knowing the sum We may imagine that they imitated the example of the Antient Church a bored Chest being placed in the entrance to the house where they met for the Worship of God Lest when I come Reason 3. Because hee was about to come unto them to enquire of their obedience Here wee have the fourth Reason lest upon their putting off or neglecting the matter they might bee found unprepared when the Apostles should come and might make their collection not so seasonable with greater difficulty and prejudice Vers. 3. And when I come whomsoever you shall approve by your letters them will I send to bring your liberality unto Jerusalem Reason 5. Hee prevents an objection lest there should bee any suspition of laying out their collection Behold I will commit your charitable contribution to bee carried to Jerusalem unto men approved chosen by your selves whom I will send together with you with letters Vers. 4. And if it bee meet that I go also they shall go with mee Reason 6. Because this business so well likes mee that I am ready not only to commend your messengers to the Churches which are in Iudea by our Epistle but if it shall seem meet I also have determined to go along with those whom you commit the charge of this business to The Second Part. Vers. 5. Now I will come unto you when I shall pass thorough Macedonia for I do pass thorough Macedonia 6. And it may bee that I will abide yea and winter with you that yee may bring mee on my journey whithersoever I go 7. For I will not see you now by the way but I trust to tarry a while with you if the Lord permit The second part of the Chapter is the Epilogue of the Epistle containing for the most part matters familiar which also appertained to the edification of the Corinthians The Articles of this conclusion are six The first concerns his coming whereof hee gives them hopes ver 5. and of his stay among them for the confirmation of mutual friendship and their consolation if it was the Will of God ver 6 7. Vers. 8. But I will tarry at Ephesus until Pentecost 9. For a great door and effectual is opened unto mee and there are many adversaries Why hee deferred his coming determining to stay longer at Ephesus till the time of the Jews Feast which to that day they that Judaized observed hee gives two Reasons 1. Because God had opened a great door or offered an abundant occasion for the gaining of many or converting them to the Gospel and apparently gave a blessing to his labours which hee calls an effectual door Another Reason because the tumult of adversaries was so great his Presence was most requisite and Satan in his absence did much harm Vers. 10. Now if Timotheus come see that hee may bee with you without fear for hee worketh the work of the Lord as I also do 11. Let no man therefore despise him but conduct him forth in peace that hee may come unto mee for I look for him with the Brethren Article 2. Wherein hee carefully commends Timothy unto them if hee should come to them as his most dear Son who is called the Apostles Son because in Preaching the Gospel hee followed his steps serving God holily as hee did that they would defend him from injuries treat him honourably bring him on his journey when hee returned guard him from dangers by the way that hee might come safe to him Vers. 12. As touching our brother Apollos I greatly desired him to come unto you with the Brethren but his will was not at all to come at this time but hee will come when hee shall have convenient time Article 3. Wherein that the Corinthians might not take it ill that the Apostle while hee came did not send Apollos the Evangelist a man familiar with them who watered the Apostles planting amongst them hee clears himself that hee had not a will then to come but gives them hopes of his coming when hee shall have a fit opportunity Vers. 13. Watch yee stand fast in the faith quit you like men bee strong 14. Let all your things bee done with charity Article 4. Wherein hee exhorts them to five military duties of Christian-souldiers 1. That although neither hee nor Apollos should come unto them yet in the mean time they should keep continual watch lest Satan should come upon them while they were secure and drunk with worldly cares 2. That they should bee constant in the Faith firmly holding the truth of the Gospel being united unto Christ by Faith 3. That they would shew themselves men in every combate against the adversaries of Faith and their salvation 4. That they would bee strong in the Power of God and not faint under the evils they any time met with 5. That they would constitute Charity the Arbitrator of all things both Ecclesiastical and Civil serving the common good in every thing Vers. 15. I beseech you Brethren you know the house of Stephanas that it is the
God and his Doctrine bee not blasphemed Precept 1. Concerning the instructing of Christian servants who are servants by condition and under the yoak of another the Precept is this That they account their own Masters though Infidels worthy of all honour whom they serve as those that are placed by the providence of God in a degree above them That the name of God The reason of the Precept is this lest if they should do otherwise the Gospel might bee evil spoken of and reproached by Infidels through the miscarriage of Christian servants Vers. 2. And they that have beleeving Masters let them not despise them because they are brethren but rather do them service because they are faithful and beloved partakers of the benefit These things teach and exhort But if their Masters bee beleevers Hee retorts what servants were ready to object And because being Brethren in Christianity doth not take away diversity of conditions in civil policy hee forbids servants to despise their Masters upon that account because they are equal in Christ and he commands that they serve them so much the more readily because their Masters were faithful and beloved of God and for this cause so much the more worthy to receive the fruit of their service Hee enjoyns Timothy himself to teach these things and to exhort other Pastors to teach the same Vers. 3. If any man teach otherwise and consent not to wholesome words even the words of our Lord Iesus Christ and to the Doctrine which is according to godliness Precept 2. Of a voiding perverse Teachers i. e. to put them from or to eject them out of the Ministery or to excommunicate them from the Church Many such there were in those times who taught otherwise who departed either from the Apostolical verity in the matter of their word or from Apostolical simplicity in the manner of their teaching other things or otherwise than the Apostles not resting satisfied in the simplicity of Christian Piety from whose carriages and manners the meritorious causes of the chastisemâ—nt hee gives six Reasons And consent not Reas. 1. They are obstinate who submit not themselves to the wholesome words of Christ or to sound Doctrine which in the maâ—â—er and manner of teaching is after Godliness Vers. 4. Hee is proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife railings evil surmisings Reas. 2. Because they are proud puffed up with a vain opinion of their own knowledge whereas they know nothing solidly in the mystery of the Gospel Doting Reas. 3. They are of such a contentious disposition that they dote about foolish questions and strifes of words Whereof Reas. 4. Because by these cavillations they stir up envy contention railing evil surmizings Vers. 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness from such withdraw thy self Reas. 5. Because by their perverse disputings they discover themselves to bee of a perverse and corrupt mind destitute of the truth and more studious of gain than godliness yea to bee such who make a gain of godliness Whereupon hee infers the censure of withdrawing from them which is the consequence of excommunication Vers. 6. But godliness with contentment is great gain Precept 3. Of following after godliness as the greatest gain and avoiding covetousness The Reasons of the Precept are eight Reas. 1. Because godliness is such a gain sufficient to it self rendring the mind contented in every condition or it is a gain that carries along with it true sufficiency and contentment Vers. 7. For wee brought nothing into this world and it is certain wee can carry nothing out Reas. 2. Because riches onely have their use in this life not after death Therefore wee ought not to hunt after riches Vers. 8. And having food and raiment let us bee therewith content Reas. 3. Because wee may bee without riches even in this life and ought to bee content with meat and cloathing whatever it is Vers. 9. But they that will bee rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition Reas. 4. Because they that most mind getting of riches and resolvedly hunt after them are near to the greatest sins vexations of mind and misery in this world and eternal perdition hereafter Vers. 10. For the love of mony is the root of all evil which while some coveted after they have erred from the Faith and peirced themselves thorough with many sorrows Reas. 5. Because the love of mony is the root of all evil as of ungodliness lying perjury cruelty and tyranny c. Which some Reas. 6. From the experience of some who being covetous of mony fell away from the Christian Religion and became most miserable Vers. 11. But thou O man of God flee these things and follow after Righteousness Godliness Faith Love Patience Meekness Reas. 7. With a special Application Because this vice is unworthy a Minister who is a man of God and separated to the heavenly imployments of God who therefore ought to avoid covetousness and earthly desires Follow Reas. 8. Because it becomes the man of God or Minister of the Gospel to bee in love with the riches of virtue and to accumulate these one upon another whereof hee enumerates six Vers. 12. Fight the good sight of Faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses Precept 4. That all lawful means being used for the propagating of the Gospel and defending the truth of his Doctrine hee should strive against all adversaries and impediments whatsoever Good The Reasons of the Exhortation or Precept are four Reas. 1 Because this fight is good commendable and profitable Life Reas. 2. Because so thou shalt lay hold on eternal life Whereunto Reas. 3. Because thou art called to the defence of the Gospel to the partaking of life or faith Professed Reas. 4. Thou hast already before many witnesses published a famous testimony of thy Faith Therefore go on to fight that good fight of Faith Vers. 13. I give thee charge in the sight of God who quickeneth all things and before Christ Iesus who before Pontius Pilate witnessed a good confession 14. That thou keep this Commandement without spot unrebukeable until the appearing of our Lord Iesus Christ Precept 5. With a most grave and vehement charge before God and Christ the Mediatour hee exhorts Timothy and all Pastors after him and all others upon whom the care of the Church lyes whom hee speaks to in his person that they observe these commands or that they so discharge the office committed to them faithfully observing these Rules touching the governing of the Church that they may bee found unblameable and unreproveable in doctrine and manners And because that which hee exhorts to was difficult hee laies down six Arguments of the Precept all which prove that all the former commands are
Mind or Spirit and those closest affections of the Heart or Soul towards any forbidden evil this word will finde out yea it can divide asunder the Soul and the Spirit the Heart and the Mind and tell the man how his Soul or Heart cleaveth to the sin and how his Mind plotteth pretences to hide the evil of it from himself and others even in those sins which have not broken forth but lye as deep in the mind as the marrow in the bones And it can put difference betwixt the purposes of the heart and the thoughts how to compass the design and how to hide the convoy Or those waies how the sinner doth beguile himself and seeketh to blind the eyes of others the Word doth decypher and distinguish all these things which self-deceiving Sophistry confoundeth Then 1. Secret purposes fall under the Judicatory of the Word as well as practices accomplished 2. Pretences and excuses will not put off the challenge of it 3. Nothing remaineth but that wee give up our selves to the Words government flying what it dischargeth and following what it commandeth Vers. 13. Neither is there any Creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom wee have to do To clear the power of the Word hee bringeth in the property of God whose word it is and setteth up the sinners secret thought in the sight of the All-seeing God with whom hee hath to do Then 1. God is the Party with whom the hearer of the Word hath to do and hath his reckoning to make and not the Preacher 2. God joyneth with his Word and giveth it that searching and discovering and peircing virtue 3. Gods omniscience and all-seeing sight should make us look to our inward disposition so shall this and other like Exhortations and Threatnings have better effect and fruit in us Vers. 14. Seeing then that wee have a great High Priest that is passed into the Heavens Iesus the Son of God let us hold fast our Profession 1. Hee giveth them a direction for entring into their rest To hold fast their Profession that is in faith and love to avow the Doctrine of Christ. Then Hee that would enter into rest must bee stedfast in maintaining and avowing the true Religion of Christ. 2. Hee who quitteth the profession of the Truth of Christ taketh courses to cut off himself from Gods rest For if wee deny Christ hee will deny us 2. Hee commandeth To hold fast our Profession Then 1. God will not be pleased with backsliding or coldness or indifferency in matters of Religion because this is not to hold it fast but to take a loose hold which is the ready way to defection 2. There is danger lest our adversaries pull the Truth from us 3. The more danger wee fore-see the more strongly must wee hold the Truth 3. The encouragement which hee giveth to hold fast is Wee have Christ a great High Priest c. Then 1. As wee have need of threatning to drive us to enter into Gods Rest So have wee need of incouragements to draw us thereunto 2. All our encouragement is from the help which wee shall have in Christ and that is sufficient 3. Christ is alwaies for us in his Office albeit wee do not alwaies feel him sensibly in us 4. Hee calleth Christ A great High Priest to put difference betwixt the typical High Priest and him in whom the Truth of the Priesthood is found Then What the typical High Priest did in shew for the people that the great High Priest doth in substance for us That is reconcileth us to God perfectly blesseth us with all blessings solidly and intercedeth for us perpetually 5. Hee affirmeth of Christ that hee is passed into the Heavens to wit in regard of his Manheâ—d to take possession thereof in our name Then 1. Christs corporal presence is in Heaven onely and not on Earth from whence hee is passed 2. Christs corporal presence in Heaven and absence from us in that respect hindereth not our right unto him and spiritual having or possessing of him 3. Yea it is our encouragement to seek entry into Heaven that hee is there before us 6. Hee calleth him Iesus the Son of God to lead us through his humanity unto his Godhead Then no rest on the Mediator till wee go to the rock of his Godhead where is strength and satisfaction to faith Vers. 15. For wee have not an High Priest which cannot be touched with the feeling of our infirmities But was in all points tempted like as wee are yet without sin 1. Another encouragement is from the merciful and compassionate disposition of our High Priest whose nature and office and experience maketh him that hee cannot be but touched with our infirmities both sinful and sinless infirmities of body estate or mind Then 1. Hee presupposeth that the faithful are subject to infirmities both of sin and misery and by reason thereof to discouragements and dashing of their spirit 2. Christ doth pitty the infirmities of the faithfull their poverty banishment sickness grief yea their sinful passions and perturbations and short comming in holy duties hee is compassionate in all these Therefore may our Faith gather strength from his pitty to bear these the better and strive against our sinfulness with the greater courage And in the sense of our infirmities wee should not stand back from Christ but go to him the rather as to a compassionate physician who can and will help us 2. To give us assurance of his compassion hee sheweth us that hee was in all points tempted like as wee are yet without sin Then 1. Christ hath experience of all tryals wherein any of his servants can fall of poverty contempt of the world of being forsaken by friends of exile imprisonment hunger nakedness watching weariness pain of body dashing of mind heaviness of hearts dolour anguish and perplexity of Spirit yea of desertion to sense yea of the wrath and curse of God the feeling whereof may justly bee called A descending to Hell Christ in his own experience knoweth what all such exercises are 2. These his experiences and sufferings are pawns to us of his compassion on us in such cases so that wee may as certainly beleeve the compassion as the passion 3. Hee maketh exception of sin whereof hee was free but not of his being tempted to sin Then 1. Albeit our Lord was free from committing sin yet hee was not free from being tempted to sin and so can pitty our weakness when wee are overcome of it 2. His being free of sin is our comfort against sin For if our Mediatour had been defiled with sin hee could not have washed us But now hee is able to justifie us and set us free of sin also Vers. 16. Let us therefore come boldly unto the Throne of Grace that wee may obtain Mercy and finde Grace to help in time of need 1. From these encouragements hee draweth another direction
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
to perfection Then 1. There are two parts of Christian Doctrine one of the Principles of Religion another of the perfection thereof 2. The Principles must first bee learned and the foundation laid 3. When people have learned the Principles their Teachers must advance them further towards perfection 4. Hee saith hee will not lay again the foundation presupposing it is so laid as it needeth not to be laid again Or if they make Apostacy after once laying cannot be laid the second time Then The grounds of Religion must be so solidly learned as they may well be bettered afterwards by addition of further knowledge but never raised again and must be so soundly beleeved as they never be renounced again 5. Hee reckoneth a number of fundamental points of Doctrine and first of repentance from dead works so hee calleth our works before conversion Then 1. It is a main point of the Catechism to beleeve that all our works before repentance and conversion are but dead works that is sins making us liable to death 2. If repentance bee not learned from these works the rest of the building wanteth so much of the foundation 6. In joyning the Doctrine of Faith as the next point hee giveth us to understand That it is as necessary a ground of Religion to teach a penitent to beleeve in God as to teach the beleever to repent Vers. 2. Of the Doctrine of Baptisms and of laying on of hands and of resurrection of the dead and of eternal judgement 1. The Doctrine of Baptisms in the plural number hee maketh a third fundamental Doctrine and so maketh it necessary That the significations of Baptisme be taught that the people may learn to put difference betwixt outward Baptism by the Minister which an hypocrite may have and the inward Baptism by the Spirit which Christ bestoweth upon his own Elect and that they be instructed in the nature of this Sacrament and the signification thereof yea and of the Baptism of suffering affliction for the Gospel whereunto the outward Sacrament of Baptism obligeth 2. The fourth fundamental point of the Doctrine of the Catechism hee maketh the Doctrine of the laying on of hands Now hands were in a special manner imposed First in the bestowing of spiritual and miraculous gifts for the confirmation of new converts in the primitive Church Act. 8.7.18 Which endured until the Christian Religion was sufficiently confirmed unto the world to bee divine Next imposition of hands was used in the ordination of Office-bearers in the Church both extraordinary and ordinary 1 Tim. 4.14 and Chap. 5.22 Acts 6.6 Then in the Apostles estimation it is necessary for grounding of people in Religion that they be instructed not onely how the Lord founded the Christian Religion and confirmed it by extraordinary gifts of the holy Spirit in the Primitive Church But also what Offices and Office-bearers hee hath ordained for ordinary edification and ruling and maintaining of his Church unto the end of the world that they may acknowledge such as are sent of God and submit themselves unto them 3. The Doctrine of Resurrection of the dead hee maketh the fift point of the Catechism and of the last judgement the sixt Under which sixt the summe of Christian Religion may be comprized and in this order wherein they are set down may be best learned beleeved and made use of Vers. 3. And this will wee do if God permit By this manner of speech if God permit hee teacheth us 1. That a Preachers indeavour to instruct a people can have no success except God make way unto him and concur with him 2. That hee who is busied in the most necessary part of Gods service suppose it were in writing Scripture or in ordinary preaching and writing must do it with submission to God to be stopped in the midst of his work and cut short yea and that in the midst of a meditated speech if it so please God Vers. 4. For it is impossible for those who were once enlightened and have tasted of the heavenly gift and were made partakers of the Holy Ghost 5. And have tasted the good Word of God and the powers of the world to come 6. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame 1. Minding to stir them up to make progress in knowledge hee setteth before them the danger of Apostasie Then 1. Hee presupposeth except they study to make progress they shall go backwards and that going backwards tendeth to Apostacy and that voluntary and compleat Apostacy from known Truth doth harden the heart from repentance and cutteth off a man from mercy 2. Hee accounteth our natural security so great that there is need of most fearful threatnings to awake us out of it 3. That the onely way to be freed from Apostacy is to be aiming at a progress Next observe 1. That hee doth not speak here of every sin against knowledge albeit indeed those be fearful and dangerous but of Apostacy from Religion and the Doctrine of Christ. 2. Not of the Apostacy of Ignorants who never were informed in the matter of Religion but lightly came and lightly went away albeit the shame done to Christ by them is great and grievous but of such who after illumination and feeling somewhat of the power of the truth doe revolt 3 He speaketh not here of Apostacy of infirmity for fear in fit of a passion or hasty passage of ones life But of a voluntary and deliberate falling away after clear conviction of the truth This is that sin against the Holy Ghost which here hee speaketh of 4 Hee doth not presuppose here that an elect childe of God and renewed may fall into this sin But that a Professor and some in the visible Church may fall away and dye in this sin Now a Professor may bee endued with many gifts and yet be a temporizer and remain unrenewed inwardly and so may possibly fall into this ill And therefore every Professor should be the more circumspect because of the possibility of some mens Apostasie and the more diligent to attain to that faith which purifieth the heart and worketh by love which faileth not 5 In telling what is the danger of a Professors Apostasie the Apostle mindeth not to weaken any mans faith or discourage him from progresse making But by the contrary his intention is that men strengthen themselves so much the more in the Faith And therefore such as have felt no more in their own estimation but these tastings should be so far from discouragement and fainting that rather they must look to a necessity laid upon them to make progress in Faith and the fruits thereof and to draw near to God who can preserve them from falling away But because some do trouble themselves and other some do harden themselves in errour by this place as our intended brevity will suffer let us study to give some light to
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
sinfulness in mind and heart are Preparations to fit us and set us on to joyn in this Covenant wherein God undertaketh to help and remedy all these felt evils through His Christ by putting His Laws in our Mind and writing them in our Hearts For what is this else but tâ— illuminate our Mind more and more with the understanding of his will and to frame our hearts and affections to the obedience of the same 4. That by the Covenant comfort is provided for sinners who are humbled in the sense of their sins and no door opened for presumption nor room given to prophane persons to go on their ways blessing themselves For the maker of the New Covenant presupposeth two things First that his party renounce his own righteousness which he might seem able to have by the Old Covenant Next that he flee for relief to God in Christ to have the benefits promised in this New Covenant Which if he do it is impossible that he can either lean to his own merits or live in the love of his sinful lusts 5. That by this Covenant such an union is made betwixt God and the Believer that the Believer is the Lords adopted childe and the Lord is the Believers God all-sufficient for ever promising to be all to the Believer which to be our God may import and to make the Believer all that one of his people should be Verse 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord For all shall know me from the least to the greatest 1. While he saith They shall not teach every man his neighbour he doth not mean that his Word and Ordinances and Ministry appointed by him or brotherly communion for mutual edification shall be mis-regarded or not made use of But by the contrary That he will himself be their Teacher in these his own means First giving his children a greater measure of the Spirit and a more neer communion with himself than of old 2. Making his children so wise unto salvation as they shall not hang their Faith upon mans authority but search by all means till they understand the minde of God the infallible Teacher as he hath revealed himself in his Word 3. So clearing the Truth which is outwardly taught unto them by his own Instruments after so sure and perswasive a manner by his Spirit inwardly that the outward Teaching shall be no Teaching in comparison of the inward concurrence according as we hear those Samaritans were taught who believed indeed the womans report that they might go to Christ But when they were come to him got so great satisfaction from himself that they said unto her Now we believe not because of thy saying for we have heard him our selves and know that this is indeed that Christ John 4.42 So will the Lord inwardly make his Truth powerful unto Salvation to his own that they may say to those that are his Instruments Now we believe not because of your saying but because we have heard him our selves Then 1. It is not Gods will that other mens belief should be the Rule of our belief but that we all search to understand the Scriptures and Gods will revealed therein 2. It is easie from this ground to answer that famous question How know you such and such grounds of Salvation We answer It is an Article of the New Covenant They shall be all taught of God 2. He saith They shall all know me from the least to the greatest Then 1. The New Covenant admitteth all Ranks and Degrees of persons and excludeth none high nor low that love to embrace it 2. It may be in sundry points of truth some of them be ignorant and mistaken more than other some But of the saving knowledge of God in Christ they shall all have light in a saving measure 3. The greatest as well as the meanest in whatsoever respect of Place or Gifts must be Gods Disciples in the study of saving Knowledge and hearty obedience Vers. 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more 1. To make us believe the former Promises he addeth to a New Article of the Remission of sins because from the Conscience of those ordinarily do arise our doubts and difficulty of drawing near to God Then 1. The conscience of sin must not drive us away from God but rather force us to run unto God more humbly because onely to such as come unto him in his Christ is remission of sin promised 2. Whatsoever sort of sins they be unrighteousness or sin or inquity they shall not hinder God to be gracious to the penitent fleeing to this Covenant for refuge 2. In saying For I will be merciful 1. He maketh his mercy pardoning sin the reason of his bestowing the former good things His giving of one grace the reason of giving another even grace for grace 2. He maketh his mercy the ground of all this favour and nothing in the mans person or works or worthiness of his faith 3. The word Merciful is in the Original Pacified and doth import both Gods respect to the propitiatory sacrifice of Christ which pacifieth him towards us and also our duty in looking towards it as the price of our reconciliation 3. In that the Lord joyneth the promise of putting his Law in the minde and writing it in our heart with the promise of remission of sins he teacheth us That he will have every confederate soul that seeketh the benefit of this Covenant to joyn all these benefits together in their claim with remission of sin seeking to joyn the illumination of their minde renovation of their heart and life at least in their desires and endeavours and not to sever one of them from another but study in uprightness to have them all 4. While he saith He will remember their sins no more he teacheth 1. That he will never forgive sin nor forget it but set it ever in his sight till a man enter into this Covenant with him through Christ. 2. That when he hath forgiven sin he forgeteth sin also whatsoever he remitteth he removeth from his remembrance Vers. 13. In that he saith A New Covenant he hath made the first Old Now that which decayeth and waxeth old is ready to vanish away From the name that the Lord giveth this Covenant in calling it New he draweth two consequences The first that the former Covenant by this word was declared old Next that as it was declared old it was so declared shortly after to be abolished Then 1. The least word that proceedeth out of Gods mouth is weighty and worthy of consideration 2. Whatsoever Gods word doth import by due consequence must be taken for Gods truth and Gods minde as if it were expressed 3. Seeing Christ is come and the time is now of this New Covenant we know that by Gods authority the Levitical ordinances and whole form of the Legal
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
Messengers of Israel and dismissed them safe Therefore vain is the profession of an idle faith That Iames takes Justification for no other than as we have said doth appear from this that he calls Rahab an Harlot or prostitute to filthy lusts Therefore how impossible was it for her to be justified by workes before God but onely by true faith which sheweth it self to be true by works Vers. 26. For as the body without the spirit is dead so faith without works is dead also Argum. 9. Even as an animate body if it doth not breathe it is dead so faith if it doth not produce works it is dead Therefore vain is the boasting of such an idle faith wherein hypocrites please themselves CHAP. III. THis Chapter contains two Admonitions The first for governing of the tongue to vers 13. The other concerning wisdom which asswages the evils of the tongue and avoids strifes and contentions to the end Vers. 1. My brethren be not many masters knowing that we shall receive greater condemnation As for the first Admonition he commands them to bridle the tongue namely from invective and rigid rehearsals of other mens vices or infirmities Be not saith he many masters i. e. arrogate not to your selves the authority of mastership over others and too much liberty of carping at things as many do but bridle your tongues He confirms the admonition by ten Arguments Knowing Argum. 1. Because that unjust censurers should suffer heavier judgement from God the revenger of injuries Therefore the tongue is to be bridled lest ye suffer an heavier judgement Vers. 2. For in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body Argum. 2. Seeing that we are all liable to many failings it becometh us to deal more diligently with the infirmities of others not to arrogate the authority of judging without a calling or to shew our selves unjust in judging If any man Argum. 3. If any man know how to govern his tongue he hath this to manifest a perfect or sincere man who can moderate all his actions and on the contrary he that cannot moderately rule his tongue but in all things carps at the carriages of other men hath the sign of an hypocrite Therefore the tongue is to be bridled Vers. 3. Behold we put bits in the horses mouthes that they may obey us and we turn about their whole body 4. Behold also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helm whithersoever the governor listeth 5. Even so the tongue is a little member and boasteth great things Behold how great a matter a little fire kindleth 6. And the tongue is a fire a world of iniquity So is the tongue amongst our members that it defileth the whole body and setteth on fire the course of nature and it is set on fire of hell Argum. 4. Confirming the former Even as if thou guidest the bridle thou also rulest the horse and if thou rulest the stern of the ship thou dost also the ship even so if thou hast rightly governed thy tongue thou wilt also rule thy whole body and thy outward actions although those instruments are small and the tongue is a small member Therefore c. Boasts Argum. 5. The tongue carrieth it self highly and boasteth it self gloriously that it can on both sides perform much good in speaking the truth in constancy taciturnity courtesie and such like and also much evil in lyes reproaches calumnies and such like Therefore it ought to be governed with great care A fire Argum. 6. Because as a small fire can kindle and devour much matter so the tongue unless it be appeased and bridled can stir up a world of evils and create infinite sins and seeing it is a small part of the body it can involve and defile all the other members and the whole body with wickednesses and set on fire with its wickedness the wheel or course of all natural faculties Therefore it is diligently to be governed Of bell Argum. 7. There is some affinity of an evil tongue with Hell and the Devil whom the tongue is ready to serve and from him to send the flame of lyes calumnies and brawlings to burn the whole world Therefore there is need of great diligence in ruling the tongue Vers. 7. For every kinde of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of man kinde 8. But the tongue can no man tame it is an unruly evil full of deadly poyson Argum. 8. There is no kinde of beasts but may be tamed by humane reason or art and experience teacheth us that some of all kindes are tamed ver 7. but the tongue no humane reason or art can tame because it is in its own nature an unquiet and an unruly evil full of deadly poyson whereby it brings and is ready to bring deadly mischiefs unto others Therefore ye must diligently endeavour to bridle the tongue by Gods supernatural grace Vers. 9. Therewith bless we God even the Father and therewith curse we men which are made after the similitude of God 10. Out of the same mouth proceedeth blessing and cursing my brethren these things ought not so to be Argum. 9. The tongue is mutable deceitful crafty one while pretending it self to very good blessing God another while openly putting forth its nature expresly by cursing men and God obliquely to whose similitude men are made from the same mouth sometimes sending forth blessing sometimes cursing ver 9. But this is absurd and monstrous which is in no wise to be suffered ver 10. Therefore ye must necessarily endeavour the ruling of the tongue Vers. 11. Doth a fountain send forth at the same place sweet water and bitter 12. Can the fig-tree my brethren bear olive berries either a vine figs so can no fountain both yield salt water and fresh Argum. 10. Confirming the former by a fourfold similitude of a fountain a fig-tree a vine and the sea And he argues from this which is impossible according to nature to an absurdity in manners As it is not naturally that from the same channel of the fountain sweet and bitter water should flow or a fig-tree should bring forth grapes and a vine figs or the same sea should both yield salt and sweet water so reason doth not suffer us to believe that it is the tongue of a regenerated man which although sometimes it blesses yet being unbridled it is carried otherwise to cursing for a bad tree doth not bear good fruits Therefore it becomes the Regenerate to follow the simplicity of holiness in speech and to endeavour to bridle their tongues The second part Vers. 13. Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his workes with meeknesse of wisdom The other Admonition wherein he exhorts to wisdom
Christ. The Arguments of the Exhortation are fourteen all which prove that wee ought to endeavour after these virtues joyntly Argum. 1. If you have obeyed the Exhortation endeavouring both to have these virtues and to abouâ—d in them yee will prove that your Faith or the knowledge of Christ in you is not idle or unfruitful but efficacious which makes you ready to every good work Therefore yee ought to obey Vers. 9. But hee that lacketh these things is blind and cannot see far off and hath forgotten that hee was purged from his old sins Argum. 2. If yee were destitute of these virtues you will declare that you see nothing afarre off but that you are onely intent upon the things of this world but blind in divine and spiritual things and unthankful towards God by whom yee confess your former sins are pardoned Therefore yee ought to endeavour after these virtues Vers. 10. Wherefore the rather Brethren give diligence to make your calling and election sure for if you do these things yee shall never fall Argum. 3. With the Exhortation repeated By endeavouring after these virtues yee will prove your selves to be effectually called and elected and will solidly confirm your selves in this perswasion Therefore follow after these virtues For these Argum. 4. If you follow after these virtues yee shall be preserved from Apostacy or falling back neither will yee yeeld to temptations Therefore yee ought to follow after these Vers. 11. For so an entrance shall be ministred unto you abundantly into the everlasting Kingdome of our Lord and Saviour Iesus Christ. Argum. 5. So a more abundant entrance into the eternal Kingdome of Christ shall be administred unto you i. e. happiness and that life eternal shall more largely open and unfold it self to you that yee may more freely and abundantly peirce into the inward parts of his Kingdome and enjoy the sense of that life in a more abundant measure Therefore follow after these virtues Vers. 12. Wherefore I will not be negligent to put you alwaies in remembrance of these things though yee know them and be stablished in the present Truth Argum. 6. Preventing an Objection Although yee are established in the present Truth yet I being an Apostle have now thought out of a desire of your proficiency it necessary to exhort you which yee should in no wise reject Therefore c. Vers. 13. Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance Argum. 7. Justice it self by reason of my Apostolical office requires that I excite you to holiness by exhortations and admonitions of this sort so long as I live Therefore be yee obedient Vers. 14. Knowing that shortly I must put off this my Tabernacle even as our Lord Iesus Christ hath shewed mee Argum. 8. As the Lord hath foretold I expect after a short time to end my life by a glorious Martyrdome Therefore as it lyes upon mee to exhort you to these virtues so it lies upon you to hearken to my Exhortation Vers. 15. Moreover I will indeavour that you may be able after my decease to have these things alwaies in remembrance Argum. 9. This Exhortation which I have written to you will be profitable to minde you of your duties even after my death Therefore hearken you to my admonitions Vers. 16. For wee have not followed cunningly devised fables when wee made known unto you the power and coming of our Lord Iesus Christ but were eye-witnesses of his Majesty Argum. 10. Those things which I have taught you as touching Christs incarnation or his first coming to execute the office of a Redeemer and as touching his divine nature power sufficiency and efficacy to save the people of God are not fables artificially feigned which may be despised or negligently without use and benefit past by but they are serious and certain things Therefore yee ought to hearken to these my admonitions But as those Argum. 11. Yee have been taught by us Apostles both eye and ear-witnesses of the Truth of Christ already demonstrated so that the certainty of this Gospel was so much as were possible to be concerning things done and past For wee Apostles have perceived by our senses the Majesty of Christ to be so great that wee cannot chuse but at the sight bee rapâ— up in an extasie as it is in the history Matthew 17. conconcerning Christs transfiguration Therefore obey my Exhortations Vers. 17. For hee received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son in whom I am well pleased Argum. 12. Christ in whose Faith and Obedience wee exhort you to persevere hath by the audible voice of his Father speaking from Heaven received a glorious testimony from the excellent glory of the Father that hee is the Son of God wherein as in a Mediatour and Surety for his redeemed people God is well pleased satisfying himself abundantly in his Mediation and purchase Therefore obey yee diligently this Exhortation Vers. 18. And this voice which came from Heaven we heard when we were with him in the holy Mount Argum. 13. Those things are so holy which appertain to the Kingdome of Christ that the place it self wherein those things were declared which are preached by us was after a manner made holy viz. Because of Gods extraordinary voice and the divine glory of Christ there manifested Therefore with greater reverence yee ought to hearken to our Exhortations Vers. 19. Wee have also a more sure word of Prophecie whereunto yee do well that yee take heed us unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts Argum. 14. The Doctrine concerning Christ in whose Faith and Obedience wee exhort you to persevere is confirmed by the testimony of Scripture or a most firm prophetical word Therefore yee ought studiously to obey my Exhortations Hee staies upon this Exhortation confirming the certainty of prophetical Scripture by seven Reasons More sure Reas. 1. Because compared with other waies of revelation it is a most firm medium without and above exceptions whereto other means of revelation no less clear and true are obnoxious But this reason most especially did prevail with the Hebrews who examined visions and revelations made to the Apostles by the Scripture of the Old Testament For the divine authority of the old Scripture was confirmed in their minds some ages before Of Prophecie Reas. 2. That the testimony of foreseeing future Truth hath more evidence in it self of divine operation than the testimony of him who testifies that which hee hath seen or heard being present For no man could foresee this Truth but a Prophet every Beleever could see the Truth fulfilled Which Reas. 3. Because the word of Prophecy is worthy to be attended to by Beleevers into the sense whereof they might enquire to which truth and authority they might subject their consciences
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
abide in the obedience of Christs Doctrine hath no communion with God but is without God in the world Hee that abideth Arg. 7. Hee that remains constantly in the Faith of and obedience to Christs Doctrine hath and will have communion with God and Christ and for his reward hee hath the Father and the Son by the Spirit dwelling in himself Vers. 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed Argum. 8. Propounded by way of Commandement Yee ought earnestly to endeavour after perseverance in the Faith that whosoever hath been discovered to bee a seducer of men from the Doctrine of Christ or teacheth another Doctrine than that Christ hath taught must not bee entertained yea not so much as courteously saluted so that any respect bee or seem to bee given to his errour or to him for his errours sake but rather by all means to be so handled that it may bee understood both by him a false Prophet and by All that the errour which hee teaches is detested Vers. 11. For hee that bideth him God speed is partaker of his evil deeds Hee gives the reason of this Argument or Commandement because hee that doth the least matter in favour of a seducer whereby it can be gathered that his errour is any way liked by him that salutes or entertains him hee is partaker of his evil deeds Vers. 12. Having many things to write unto you I would not write with Paper and Inke but I trust to come unto you and speak face to face that our joy may bee full The conclusion remains wherein are two Articles In the first hee excuses his brevity hoping to come to this family and being present to instruct and confirm it more fully in the doctrine of Faith that all the faithful in it might out of a larger and more fruitful instruction receive more fully of spiritual joy Vers. 13. The children of thy Elect Sister greet thee Amen In the second Article hee salutes this Matrone from the children of her Sister who was also faithful and shewed the signs of her Election Amen sealing up the Doctrine of the whole Epistle The third Epistle of IOHN Analytically expounded THE CONTENTS GAius to whom the Apostle writes was a Jew by Countrey a Christian by Religion a man rich and very liberal to the Saints in favour with the Church where hee lived and esteem with his Minister ambitious Diotrephes as is gathered out of this very Epistle From hence the Apostle exhorts him to entertain freely those Ministers of the Gospel who brought these as it were letters of commendation to him and when they departed to vouchsafe them all things belonging to their journey The parts of the Epistle are three In the first is the Preface to vers 3. In the second is the stirring up of Gaius to persevere in the exercise of his charity and liberality towards the Saints to vers 13. In the third is the conclusion Vers. 1. THe Elder unto the well beloved Gaius whom I love in the Truth 2. Beloved I wish above all things that thou mayest prosper and be in health even as thy soul prospereth In the direction of the Epistle from himself to Gaius hee declares his respects towards him in the repetition of a friendly compellation 2. In his special profession of sincere love towards him 3. In praying for him that God would continue a prosperous condition unto him chiefly that hee would preserve him in that prosperity of mind which hee had hitherto shewn in the exercise of Faith and Love Vers. 3. For I rejoyâ—ed greatly when the Brethren came and testified of the Truth that is in thee even as thou walkest in the Truth The second part of the Epistle follows wherein hee exhorts him to persevere in the demonstration of his love to the Saints and namely to some of the servants of God who brought this Epistle to him There are eleven Arguments to prove that Gaius ought to go forward in the duties of Charity Argum. 1. From the former demonstration of his sincere Faith working by love Thou hast obtained a very commendable testimony of thy sincerity from the Brethren which came from thee who have had experience of thy liberality and hath given mee cause both of rejoycing on thy behalf and giving thanks to God and thee also Therefore it is thy duty to proceed in the duties of Charity Vers. 4. I have no greater joy than to hear that my children walk in Truth Argum. 2. Confirming and explaining the former No greater joy can betide mee than that my Disciples which I have begotten to God through the Gospel do daily proceed in the exercises of Faith and Love Vers. 5. Beloved Thou dost faithfully whatsoever thou dost to the Brethren and to strangers Argum. 3. The works of Mercy and Charity which thou exercisest towards the holy servants of God and strangers demonstrate thee to bee truly Faithful Therefore proceed in them Vers. 6. Which have born witnesse of thy Charity before the Church whom if thou bring forward on their journey after a godly sort thou shalt do well Argum. 4. The Brethren which bring these letters to thee have born witness openly of thy Charity in the publick assembly of the Church Therefore go forward both to deserve well of them and others Thou shalt do well Argum. 5. If now thou shalt receive those that come unto thee as thou hast before and furnish them when they depart from thee both with all things necessary for their journey and accompany them somewhat in their way to another place as it becomes thee and is a thing befitting thee to accompany the Ministers of God thou shalt do an excellent office and work that becometh thy piety towards God Therefore see that thou do it Vers. 7. Because that for his names sake they went forth taking nothing of the Gentiles Argum 6. To preach the name of God or the Gospel of Christ who is God they went forth of their own accord taking nothing of the Gentiles nor of those that were converted nor of those that were not lest they should give occasion to any of saying that they preached the Gospel to the Gentiles for advantage Therefore deal thou more liberally with these Vers. 8. Wee therefore ought to receive such that wee might bee fellow-helpers to the Truth Argum. 7. All that favour the preaching of the Gospel are bound to promote the endeavours of men as far as they are able that they may share in the work of the Gospel by sustaining or some way assisting the preachers of it Therefore be thou not wanting herein Vers. 9. I wrote unto the Church but Diotrephes who loveth to have the preheminence among them receiveth us not For this end I have written to the Church wherein thou wast that by the publick charges they might have provision necessary for their journey but I am afraid of the success because that ambitious
Satan viz. 1 If they would lay their foundation upon the most holy Doctrine of the Apostles which hath no mixture of humane inventions and would not depart any thing at all from it 2 If they would daily take care to carry on the superstructure and would strive unto perfection in the knowledge and beleef of the Truth revealed in the Word of God 3 If they were diligent in their prayers out of a sense of their necessities following the guidance of the Holy Spirit which helps the infirmities of the Saints and shews them for what and how they must pray according to the will of God Vers. 21. Keep your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternal life 4 If they indeavoured to love their brethren and neighbours out of a sense of the love of God towards them 5 If they would set the coming of the Lord before their eyes 6 If they apprehended eternal life 7 If against their own unworthiness they adhered to the mercy of Christ who is so to bee our Judge that hee will take the Gospel and the free benefit of our Redemption procured by himself for his rule From this it follows that wee ought to persevere in the Faith Vers. 22. And of some have compassion making a difference 23. And others save with fear pulling them out of the fire bating even the garment spotted by the flesh Arg. 9. Is propounded by way of precept because a reason is given of God to the Church whereby not onely they may persevere but they may reduce into the way those that wandred out and raise up those that were fallen To wit if they would handle every one according to his condition i. e. putting a difference between those that erre mercy and compassion was to be used towards those that were tractable and meek but if any one was stubborn and more securely shall indulge himself in his sin with fear and a more severe castigation they should endeavour to preserve him to wit by excommunication if otherwise hee could not be amended There are two Reasons given of this Reas. 1. Under a fit similitude for where wee see any one in danger to be burnt with fire we stick not to snatch him out by force So are they to be cured who repent not unless they be sharply handled who are to be rescued from hell and destruction even by the severest censures Reas. 2. By an allusion to a Legal type Levit. 15. Because where there is danger of infection and contagion as in obstinate offenders and such as lead the way to others their society is to be avoided and wee must depart from such Libertines given up to the pollution of the flesh As in times past under the Law there was a separation from Lepers and those that were pestilentially infected which is the consequence of excommunication Vers. 24. Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy The third part of the Epistle remains to wit the conclusion in which hee shews that all the praise of their perseverance is to be given unto God lest any man should ascribe too much to the power of man whose diligence in the use of means as to the premises is so much urged These five following Reasons shew that the praise of not perseverance is wholly to be attributed unto Christ. Is able Reas. 1. Because the power of preserving beleevers wholly abides in him that in this life they might not fall or faint in the course of holiness To present Reas. 2. Because there is power in him to present all his in the day of judgement unblameable in the sight of God with exceeding joy Vers. 25. To the onely wise God our Saviour bee glory and majesty dominion and power now and ever Amen Reas. 3. Because hee is the onely wise God that by his own waies and means hee may accomplish this whole business Saviour Reas. 4. Because hee is our Saviour by his merit office and efficacy it is necessary hee should accomplish what hee hath undertaken Glory Reas. 5. Because in every one of his works hee willeth the manifestation of his glory So that chiefly in this business he will have the glory of his Majesty appear his infinite power to be seen and his supream authority over all men and things to be eminently discovered and acknowledged both now and for ever Therefore you that are true beleevers shall persevere and all the glory of your salvation shall bee given unto God to whom of right it belongs and shall be ascribed for ever Amen THE END A Catalogue of Books printed for Francis Eglesfield Courteous Reader These Books following are to bee sold by Francis Eglesfield at the Sign of the Marygold in St. Pauls Church-yard Books of Divinity PIous and learned Annotations on the Bible with a large and useful Analysis in folio By the learned Iohn Diodate The Body of Divinity it being the sum and substance of Christian Religion Catechistically propounded and explained by way of Question and Answer By Bishop Usher The Holy Court in five Tomes written in French by Nicholas Causine and translated into English by Sir Thomas Hawkins and others The Works of that learned and pious Gentleman Sir Richard Baker Knight are these viz. 1 Meditations and Disquisitions on the Lords Prayer in 4o. 2 Meditations and Disquisitions on the first Psalm in 4o. 3 Meditations and Disquisitions on the seven penitential Psalms in 4o. 4 Meditations and Disquisitions on the seven Consolitory Psalms in 4o. 5 Caâ—o Variegatus or Cato's Moral disticks translated and paraphrased with Variations of Expressings in English verse in 4o. 6 Motives to Prayer in 12. 7 The Apology for Laymens writing of Divinity together with the fall of Lucifer in 12. 8 Meditations and Disquisitions on the Creed a very useful book for these times in 12. 9 Soliloquies for the Soul in 12. A learned Commentary on the first Psalm in 4o. Both by Finneus Fletcher The Purple Island being poetical Miscellanies in 4o. Both by Finneus Fletcher Joy in Tribulation being a Consolation for afflicted Consciences by the same Author in 12. Five Sermons preached on several Occasions at the Court before the Kings Majesty By that Reverend and Learned Divine D. Preston in 4o. Riches of Mercy to men in misery very fit for these times of Atheism and Apostacy by the same Dr. Preston and approved of by Dr. Sibbs in 4o. His Remains containing three excellent Treatises namely Iudas Repentance the Saints spiritual Strength and St. Pauls Conversion by the same Author in 4o. A Commentary on the Divine Revelation of St. Iohn by David Parreus in folio Doomsday or a Treatise of the Resurrection of the Body delivered in 22 Sermons on the 1 Corinthians 15.16 by the Judicious Divine Dr. Day in 4o. Light from Heaven in 4. By Dr. Sibbs Lidas Conversion or the Riches of Mercy in 12.