Or Reject not God speaking or Refuse not to subject your selves to his word Therefore the Profession of the Christian Faith is to bee held fast As in Argum. 9. From Exod. 17. You ought to attend to the evil example of your Fathers who out of unbeleef tempted God in the desert who in their sight had made proof of his power and goodness as his works testified for forty years Therefore you ought to hold fast the Profession of your Faith Vers. 10. Wherefore I was grieved with that generation and said they do alway erre in their hearts and they have not known my waies Argum. 10. From Psal. 95. Except you continue stedfast in the Faith yee will bee Heirs of the wrath of God denounced against an unbeleeving Nation and you will fall under the same condemnation with your Fathers who affected errour in their hearts noâ— would they learn the waies of God Therefore c. Vers. 11. So I sware in my wrath they shall not enter into my rest Argum. 11. Our of the same Psalm unless you continue stedfast in the Faith yee are in danger to bee shut out of the Kingdome of Heaven or from Gods rest by his oath being provoked to anger Therefore c. Vers. 12. Take heed Brethren lest there bee in any of you an evil heart of unbeleef in departing from the Living God Argum. 12. From the application of the fore-mentioned example propounded by way of Exhortation unless every one of you take heed to your selves diligently of that inbred wickedness and incredulity of heart yee will without doubt fall from the Living God Therefore yee ought with all watchfulness to hold fast the Faith Vers. 13. But exhort one another daily while it is called to day leâ—t any of you bee hardened through the deceitfulness of sin Argum. 13. It lyes upon every one of you not onely to take heed to your selves lest yee faint but also by mutual Exhortations while yee have opportunity to do your indeavour that none of you harden his heart by the deceitfulness of sin in any wickedness lest a defection in the business of Religion insue upon a corrupt conversation Therefore yee ought to endeavour that all and every one of you bee stedfast in the Faith Vers. 14. For wee are made partakers of Christ if wee hold the beginning of our confidence stedfast unto the end Argum. 14. No man is truly a partaker of Christ for the present who holds not fast to the end that principle by which wee are supported i. e. Faith by which wee subsist in our spiritual life Therefore ought c. Vers. 15. While it is said To day if yee will hear his voice harden not your hearts as in the provocation 16. For some when they had heard did provoke howbeit not all that came out of Egypt by Moses 17. But with whom was hee grieved forty years was it not with them that had sinned whose carkasses fell in the wilderness 18. And to whom sware hee that they should not enter into his rest but to them that beleeved not 19. So wee see that they could not enter in because of unbeleef Argum. 15. Upon consideration of the circumstances of the Text in the fore-cited Psalm to this purpose From the words of the fore-quoted Psalm vers 15. wee may gather that not all but some provoked God for some persevered in the Faith of the Promises vers 16. but they who provoked God were onely those who from their comming out of Egypt continued in their unbeleef to their lives end and they which thus provoked God hee flew them in his wrath in the wilderness vers 17. And being now condemned of unbeleef hee shut them out from his rest with an oath vers 18. Who seeing from the history wee understand they could not enter into his rest because of unbeleef vers 19. It necessarily follows that you as many of you who are exempted from the wrath of God and exclusion from his rest as desire to bee saved with those that beleeve and would not bee driven from Gods rest with unbeleevers that are excluded it behoves you to hold fast the Profession of your Faith CHAP. IV. Vers. 1. LEt us therefore fear lest a Promise being left us of entring into his rest any of you should seem to come short of it Insisting upon the exposition and application of the place cited out of Psal. 95. hee exhorts them to hasten their entrance into the Rest of God by Faith in Christ By the Rest of God hee means that spiritual and heavenly Rest wherein wee cease from sin and enjoy tranquillity of conscience from peace towards God and safely dwell under his shadow the beginning whereof is in this life and the perfection of it in the life to come Wee enter into this rest more and more by faith till at length wee obtain a full refreshment at the coming of our Lord. The Arguments of the Exhortation are Eleven Being left Arg. 1. In the midst of the threatning Psal. 95. vers ult There is a promise left to us beleevers of entring into Gods rest Therefore you ought to make haste that by faith yee may enter into that Rest. Let us fear Arg. 2. Unless you make haste in the race of your faith to enter into the promised rest there is danger lest by your delay you bee shut out or bee found excluded For a sloathful and idle faith is justly suspected Therefore with fear which whets on diligence you ought to hasten that you may enter into Rest. Vers. 2. For unto us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it Argum. 3. Confirming both the former seeing the same Evangelical promise upon the same condition is preached as well to us as them and the word heard did not profit them who received it not mixed with faith but onely those that imbraced it by faith It will follow that this promise of entring into rest will neither profit us unless by faith imbracing the promises wee endeavour to enter into rest and on the other side it will follow that the promise will advantage us if wee bee careful to enter in by faith Therefore wee must endeavour to enter in Vers. 3. For wee which have beleeved do enter into rest as hee said as I have sworn in my wrath if they shall enter into my rest although the works were finished from the foundation of the world 4. For he spake in a certain place of the seventh day on this wife and God did rest the seventh day from all his works 5. And in this place again if they shall enter into my rest Arg. 4. Wee that beleeve in Christ have an entrance into rest opened to us by faith Therefore let us hasten to persevere by faith till wee obtain a full rest I have sworn Arg. 5. Confirming the former The Lord swearing in his wrath that unbeleevers shall
bee shut out of his rest on the contrary swears that beleevers shall bee admitted into his rest Therefore beleeving Gods Oath let us hasten more and more to enter into his rest The works Hee explains the force of this Argument vers 10. three wayes First by shewing that Gods rest expressed in his Oath Psal. 95.11 is not the rest of the seventh day wherin God rested from the works of Creation because those works being finished from the beginning of the world vers 3. the rest of the seventh day was celebrated as it appears Gen. 2. and so that rest of God is past vers 4. But in Psal. 95.11 David makes mention of another rest Therefore here is not meant that first rest of God celebrated upon the Sabbatism of the seventh day vers 5. Vers. 6. Seeing therefore it remaineth that some must enter therein and they to whom it was first preached entred not in because of unbeleef Secondly Hee explains the Argument by declaring the consequence which follows from this that unbeleevers are excluded because of unbeleef from entring into rest It remains necessarily to bee gathered saith hee that some i. e. the faithful enter into it For either beleevers or unbeleevers shall enter into the Kingdome of God But unbeleevers shall not enter but are excluded by the Oath of God It remains that some i. e. the faithful enter in Vers. 7. Again hee limiteth a certain day saying in David to day after so long a time as it is said To day if yee will hear his voyce harden not your hearts Thirdly By shewing that the rest of God expressed in his Oath Psal. 95.11 is not that typical rest in the Land of Canaan which hee proves because David Psal. 95.7 8. defines a certain day To day so long a time after the rest of the seventh day and after the peoples entrance into the Land of Canaan viz. the day of Gods patience so long viz. as wee hear the voyce of God so long as wee are admonished not to harden our hearts so long as God offers to men that hear his voice entrance into his rest unless through unbeleef they harden their hearts Therefore by Gods rest the Prophet David doth not understand the typical rest of the Land of Canaan Vers. 8. For if Iesus had given them rest then would hee not afterward have spoken of another day 9. There remaineth therefore a rest to the people of God Whereof hee gives a reason because if Ioshua or typical Jesus had settled the people in Gods rest which David promises then David in no wise would have spoken in the Psalm of another day afterwards but vers 8. hee speaks of it Therefore some rest remains to the people of God promised by David besides that typical rest of the Land of Canaan Vers. 10. For hee that is entred into this rest hee also hath ceased from his own works as God did from his 11. Let us labour therefore to enter into that rest lest any man fall after the same example of unbeleef Arg. 6. Gods rest is the ceasing from our labour as God rested from his works or it is a ceasing from sin troubles vexing cares and all our miseries Therefore let us make haste to enter by faith into that rest lest any of us with the rebellious Israelites bee excluded from Gods rest Vers. 12. For the Word of God is quick and powerful and sharper than any two-edged sword peircing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Arg. 7. Confirming the former after this manner The word of God which calls us to his rest with threatning of wrath except wee obey hath now no less efficacy to save beleevers and to destroy the unbeleevers than it had long ago let us therefore make haste by faith to enter into that rest lest wee perish as heretofore the unbeleever There are three Epithites of the word 1 It is quick because it doth not lose its efficacy with the Prophets that are mortal who preach it but retains its perpetual force and vertue to all ages Zach. 1.5 6. 2 It is powerful because it is the Power and Arm of God to effect whatever it saith whether for consolation or terror 3 More peircing than any two-edged sword because as a two-edged sword peirceth into the most inward hidden and hardest parts of the body so the word of God by the perfect manifestation of light pierceth into the most intimate secrets of the heart which are meant by the marrow in the bones and into all the most inward faculties of the soul that it may discover the plottings of the sensitive soul and of the intellective what it intends and what it pretends what every one lusts after and by what means it endeavours the attainment of what it intends The word of God I say passes through all the faculties of the humane soul that it may manifest to every one if there bee any hypocrisie or if there bee any root of bitterness or unbeleef lying hid and that it may propose to every one according to the Rule not only what is within in the thought of his heart but also with what intention he thinks and wills so that they who inwardly think of Apostatizing or indulge the seeds of Apostacy within them they cannot avoid the force of the Divine Word or decline its stroak by any Arts oâ— Sophistry 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 Argum. 8. Confirming the former God with whom wee have to deal when wee have to do with his Word sees all things and what infidelity lurks within us under the vizor of an outward profession because all things even the inward secrets of the heart are naked and open in his sight as when a beast is so divided by the neck and marrow of the back that all its bowels appear Therefore ought wee to endeavour to enteâ— into his rest by sincere Faith noâ— think yee to avoid the power of his threatnings if you do otherwise 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 Argum. 9. Wee have Jesus Christ the Son of God the great High Priest who hath now peirced the Heavens and is entred into his Kingdome that hee may open a passage unto us Therefore holding fast the Profession of our Faith let us endeavour to enter in Vers. 15. For we have not an High Priest which can not be touched with the feeling of our infirmities but was in all points tempted like as wee are yet without sin Argum. 10. By way of prevention of an Objection Although the Majesty of Christ may strike us with amazement that wee unworthy sinners aspire not to that heavenly rest where his
from Gods Rest Vers. 1. For wee have the offer of it as well as they only here are the odds They beleeved not Vers. 2. But wee who do beleeve enter into a Rest as Davids words import For there are three Rests in the Scripture which may be called Gods Rest. 1. Gods Rest upon the first Sabbath 2. The Rest of Canaan typical 3. The Spiritual and true Rest of Gods People in Christs Kingdome which is a deliverance and ceasing from Sin and Misery David doth not mean of the Rest of the Sabbath in his threatning because albeit the Work of Creation was finished in the beginning of the World and that Rest come and gone yet David speaketh of another Rest after that in the word of Threatning Vers. 3. That Gods Rest was past at the founding of the World is plain from Moses words Vers. 4. After which Rest David speaketh here of another Rest Vers. 5 Wherein seeing Unbeleevers entred not Beleevers must enter Vers. 6. Again David meaneth not of the Rest of Canaan For after they had a long time dwelt in Canaan David yet setteth them a Day during which they might enter into Gods Rest Vers. 7. For if the Rest of Canaan which Iesus or Ioshuah gave unto them had been this true Rest then David would not have spoken of another Rest after that Vers. 8. But speak he doth Therefore there is a Rest besides these even that Spiritual Rest proper to Gods people Vers. 9. I call this a Rest because when Gods People cease to do ther own works and will it is like Gods Rest Vers. 10. Therefore let us beware to bee debarred from this Rest by Unbeleef as they were Vers. 11. For Gods Word is as effectual now as ever it was to discover the lurking Sins of the heart howsoever men would cloak them Vers. 12. And God with whom wee have to do seeth us throughly Vers. 13. But rather seeing wee have so great encouragement to get entry through Jesus Christ so merciful and pittiful an High-Priest Vers. 14 15. Let us bee stedfast in our faith and come confidently to get Gods Grace to help us through all Difficulties in the way to that full Rest Vers. 16. The Doctrine of Chap. IV. Vers. 1. Let us therefore fear lest a Promise being left us of entering into his Rest any of you should seem to come short of it 1 In the Exhortation hee layeth down this ground That â—here is a Promise of Entry into this Rest left unto us Then 1 The entry into Gods Rest is â—ast open to the Christian Church and incouragement given by offer and promise of entry 2 While it is to day this promise and invitation to it is left unto us notwithstanding that many by-gone occasions of getting good and doing good bee spent and away 3 As long as this merciful Offer and Promise is kept to the fore unto us wee should stir up our selves to lay hold on it in time 2. Therefore let us fear lest any of you seem to come short of it The similitude is borrowed from the prize of a Race Then 1 A Race must bee run erre wee come to our full rest 2 The constant Runner to the end getteth rest from sin and misery and a quiet possession of Happiness at the Races end 3 The Apostate and hee who by misbeleef breaketh off his Course and runneth not on as may bee commeth short and attaineth not unto it 4 The Apostasy of some and possibility of Apostasy of more Professors should not weaken any mans Faith but rather terrify him from misbeleef 5 There is a right kinde of fear of perishing to wit such as hindereth not assurance of faith but rather serveth to guard it and spurreth on a man to perseverance 6 Wee must not only fear by misbeleeing to come short but to seem or give any appearance of comming short Vers. 2. For unto us was the Gospel Preached as well as unto them but the Word preached did not profit them nor being mixed with Faith in them that heard it 1 To make the example the more to urge them hee saith The Gospel was Preached to them whom God debarred for misbeleef from his Rest. Then 1 The Gospel was Preached in the Wilderness for substance of Truth albeit not in such fulnesse of Doctrine and clearnesse of Truth as now The Preaching of it in clearnesse now must make the Mis-beleevers of it in no less danger of being debarred from that Rest than the old Israelites yea rather in more 2 The cause of their debarring is The Word was not mixed with Faith in them and so profited them not Then 1 As a Medicinal Drink must have the true Ingredients mixed with it so must the Word have Faith mixed with it joyning it self with all the parts of the Truth closely 2 Faith can wall with nothing nor bee mixed with any Truth but the Word and the word will not joyn nor wall nor mix with Conceits Opinions Presumption but with Faith that is it will bee received not as a Conjecture or possible Truth but for Divine and infallible Truth else it profiteth not 3 Hearers of the Word may blame their mis-beleef if they get not profit 4 Albeit a man get light by the Word and some tasting of temporary Joy and Honour and Riches also by professing or preaching of it yet hee receiveth not profit except hee get entry into Gods Rest thereby for all these turn to Conviction Vers. 3. For wee which have beleeved do enter into Rest As hee said As I have sworn in my wrath if they shall enter into my Rest although the werks were finished from the foundation of the World Read the sum of this Chapter vers 2 3 5. for clearing of his reasoning Hee proveth that Beleevers enter into Gods Rest because God excludeth by his threatning mis-beleevers only Then 1 Fearful threatnings of the wicked carry in their bosome sweetest promises to the godly and the Faithfull 2 Beleevers get a beginning of this rest in this world and a possession of it in some degrees by faith Their delivery from sin and misery is begun Their life and peace and joy is begun Vers. 4 For he spake in a certain place of the seventh day on this wise And God did rest the seventh day from all his works 5. And in this place again If they shall enter into my Rest. He compareth places of Scripture and sheweth the significations of Rest. Then 1 Words in Scripture are taken in sundry places in sundry significations 2 Comparison of places will both shew the divers acceptions of any word and the proper meaning of it in every place Vers. 6 Seeing therefore it remaineth that some must enter therein and they to whom it was first Preached entred not in because of unbeleef The full sentence of the sixt vers is this Seeing therefore it remaineth that some must enter in and they to whom it was first preached entered noâ— in because of unbeleef It will
follow by consequence that Beleevers do enter in This latter part is not expressed in the Text but left unto us to gather by consequence Whence wee learn 1 That God alloweth us to draw consequences from his Scripture 2 Yea traineth us on by his own example to draw them forth by reason 3 Yea hee will of necessity force us to draw consequences from his words or else not let us understand his meaning by leaving something not expressed to be collected by us Vers. 7 Again hee limiteth a certain daâ— saying in David To day after so long a time as it is said To day if yee will hear his voice harden not your hearts In that he reasoneth from the circumstance of tâ—me when David uttered these words he teacheth us That oftentimes there is matter of great moment imported in the least circumstances of the scripâ—â—res writing and therefore that the circumstances of time place and person who speaketh and to whom and at what time c. should not be passed over in our consideration of a Text but diligently bee marked Vers. 8. For if Iesus had given them rest then would hee not afterwards have spoken of another day 9. There remaineth therefore rest to the people of God 10. For hee that is entred into his Rest hee also hath ceased from his own works as God did from his 1. This reasoning from the time of Davids speaking sheweth How infallibly thâ—â— were led that wrote the Scriptusre that they could not fail in setting down a word nor speak one word that could cross any otheâ— word poken by any other Prophet before or after 2. David taught of the Spiritual Rest in his time and so did Moses Then 1. The old Church was not straightned with earthly promises so but that they had heavenly and spiritual promises given them also as signified by the earthly and typical promises 2. Their types had some star-light of interpretation and they were taught to look through the veil of Ceremonies and Types 3. Hee saith Hee that is entred into his Rest ceaseth from his own works Then 1. Before a man bee reconciled to God by Faith in Christ hee is working his own works doing his own will and not Gods 2. Hee is working without ceasing his own unrest and his own torment which hee procureth by working his own will 3. The man that thinketh hee is entred into Gods Rest must be Gods Workman and no more work what pleaseth himself but what pleaseth God ceasing from sinful works and doing what is lawful and good in way of obedience unto him Vers. 11. Let us labour therefore to enter into that Rest lest any man fall after the same example of unbeleef 1. In the third verse hee said The Beleevers entred into Gods Rest here bee exhorteth the Beleever to labour to enter into it Then 1. The Rest of God is entred into by degrees 2. They who have entred must study to enâ—er yet more going on from Faith to Faith and from obedience to further obedience and from grace to grace till they have gone all the way that leadeth unto glory 2. Hee requireth labour and diligence to enter in Then 1. Gods rest is no rest to the flesh but rest to the soul as Mat. 11.29 Christ promiseth 2. Without care and diligence a man cannot promise to himself to enter in For the way is called Straight which leadeth unto Heaven 3. Hee requireth this diligence lest a man fall as the Israelites did Then as some of the Israelites fell in a temporal mis-beleef and drew on temporal judgements upon themselves as Moses and Aaron so many Professors now also do even Elect. Again as some fell in unbeleef with hardened hearts yea in obstinate misbeleef and perished in their sin so yet amongst Professors some may fall into obstinate mis-beleef and perish except they give diligence to make progress towards their Rest. Vers. 12. For the Word of God is quick and powerful and sharpeâ— than any two-edged sword peircing even to the dividing asunder of Soul and Spirit and of the Ioynts and Marrow and is a discerner of the thoughts and intents of the Heart 1. Leâ—t any one should shift off this threatning as expired with those to whom it was first spoken or cloak and dissemble their sins and purpose of defection when they should see thâ—ir time hee letteth them know the power of the Word and of God their adversary Then the use extent and nature of Gods Word must bee well studied lest through mistaking or ignorance hereof a man should mis-apply or mis-regard it 2. The first property of the Word it is Quick that is dieth not when those die to whom first it was directed but endureth speaking on with that same authority to all that hear it in all times after Then the Word is not a dead Letter nor expired with former Ages but the same to us that it was before to others fit for operation and working the work for which it is sent for convincing or converting the hearer alway 3. Again It is Powerful That is not fit to work onely but active and operative in effect actually binding the conscience to obedience or judgement make the sinner what opposition hee will Yea it falleth a working on the hearer if hee beleeve it presently to clear his mind rectifie his will and reform his life and to bring about his good and safety If a man beleeve it not it falleth a working also presently to binde him guilty unto judgement and to augment his natural blindness and his hearts hardness and to bring on some degree of the deserved punishment upon himself albeit not of its own nature but by the disposition of the object whereupon it worketh Then 1. The Word wanteth not the own effect whensoever it is preached but alwaies helpeth or hurteth the hearer as hee yeeldeth to it or rejecteth or neglecteth it 2. Wee shall do well to observe what sort of operation it hath upon us seeing it must have some that wee may bee framed to the better by it 4. Another property of the Word It is sharper than any two-edged sword because it peirceth speedily through a brazen Brow and dissembling countenance and a lying mouth and thrusteth it self without suffering resistance into the conscience of the most obstinate with a secret blow and maketh him guilty within his own breast Then 1. Let not Preachers think their labour lâ—st when they have to do with obstinate sinners The stroke is given at the hearing of the Word which will bee found uncured after 2. Neither let dissemblers please themselves with a fair countenance put upon the matter as if the Word did not touch them but rather give glory to God in time when they are pricked at the heart For if they dissemble the wound received of this Sword the wound will prove deadly 5. Peircing even to the dividing asunder of the Soul and the Spirit That is those most secret devices and plots of the
contrary hee is condemned In the second verse a reason of this is subjoyned because the judgement of God is just and according to the merit of the deed condemns every sinner both him that judgeth and him that is judged Therefore hee which according to the judgement of God condemns another to death for sin condemns himself doing the like things Vers. 3. And thinkest thou this O man that judgest them which do such things and doest the same that thou shalt escape the judgement of God This Argument in the following part of the Chapter is confirmed removing the four pretended Objections whereby men may evade the force of the Argument Object 1. Hee securely contemns the judgement of God who because God hath hitherto spared him promiseth himself impunity or freedome from punishment when hee judgeth others I am not afraid saith hee of the judgement of God The Apostle refutes this Objection and proves it null by six Reasons Reas. 1. That such an imagination is vain and foolish for Thinkest thou c. which is the same as if hee had said In vain doest thou think to escape the judgement of God Vers. 4. Or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance Despisest Reas. 2. Such an imagination puts contempt and abuse upon the riches of the bounty forbearance and gentleness of God when any one because God hath spared hitherto goes on in sin and conceives hopes to go unpunished Bounty Reas. 3. That the bounty of God ought to invite and move to repentance not to go on in sin out of hopes to go unpunished Vers. 5. But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God Hardness Reas. 4. That such a thought is the hardening of our hearts in sin and a sealing of them up that wee cannot repent Treasure Reas. 5. That hee who securely contemns the judgement of God heaps up unto himself a kinde of treasure of punishments from divine justice to the time of that last and terrible judgement wherein that whole treasure of punishments in the most righteous anger of God shall bee openly poured out upon him Vers. 6. Who will render to every man according to his deeds 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternal life 8. But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath 9. Tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile 10. But glory honour and peace to every man that worketh good to the Jew first and also to the Gentile Reas. 6. God will give to every man in the day of Judgement according to his works good or evil his rewards of grace or punishments of his justice To wit eternal life to them that persevere in obedience to the truth hoping for a reward vers 6 7. And besides the signs of wrath in this life eternal death also after this life as it is just for an angry God to inflict upon the adversaries of the truth and the servants of unrighteousness verse 8. Hee confirms this reason in that God will have no respect to any Nation or outward Priviledges in the inflicting of his punishments But the Jews which had the chiefest favours of God should bee first in their punishments and that hee would inflict upon the soul and body of the Heathens or Gentiles their deserved torments verse 9. And to the same manner in his rewards without difference of Nations hee will glorifie i. e. with all gifts that may externally accomplish a man such as Glory and Honour and inwardly which is signified by Peace and will heap upon the pious and honest Jew according to all the priviledges which hee hath vouchsafed to that Nation and will crown the pious and honest Gentile in his place with eternal life verse 10. from whence it follows that hee is deceived who indulges hopes of impunity because God hath hitherto spared him Vers. 11. For there is no respect of persons with God Hee confirms the former reason from the equity of God in that hee is no respecter of persons and hee meets with the second Objection propounded verse 2. against the severe judgement of God against sinners Some might object In the executing of Judgement respect is to bee had as well of the Heathen who lives out of the Church without the knowledge of the Law or the doctrine of God as also of the Jew which is a Disciple of God and an hearer of the Law God forbid that either of them should perish for both seems unjust although they are sinners Hee refutes this Objection and proves it just that every sinner should perish by five Reasons Reas. 1. Because there is no respect of persons with God that hee should exempt from condemnation those that persevere in sin whether Jews or Gentiles for any reason which appertains to the person not the cause And here it is to bee observed that God looks with an equal eye upon the Jew and Gentile out of Christ not in the degrees of punishment but in the guilt of eternal death which all sinners are worthy of although not in the like degree Vers. 12. For as many as have sinned without Law do by nature the things contained in the Law those having not the Law shall be judged by the Law Reas. 2. This confirms and unfolds the other because they that have sinned without the Law scil written Against the Law written upon their hearts by nature even by the same Law within them shall perish without the written Law by the sentence of Justice And whoever have sinned in the Law or in the knowledge of the Law written shall bee condemned even by the sentence of the written Law Vers. 13. For not the hearers of the Law are just before God but the doers of the Law shall be justified Reas. 3. Especially intended against the Jews who according to the rule of Righteousness cannot bee accounted for Righteous before God even they that are hearers of the Law unless they perform perfect obedidience to the Law which because neither Jew nor Gentile can do by consequence neither can they bee exempted from deserved condemnation but on the contrary especially the Jews which are hearers of the Law and do not keep it are most worthy of judgement Vers. 14. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves 15. Which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another Reas. 4. Especially intended against the Gentiles which though they have not the written Law yet they have a Law within
this saying namely Thou shalt love thy neighbour as thy self Thou shalt not Hee strengthens this argument with two reasons The first is taken from an enumeration of the precepts of the Second Table all which are referred to love Vers. 10. Love worketh no ill to his neighbour therefore Love is the fulfilling of the Law Reason 2. Because love does no evil to our neighbour which wee are forbidden by the Law Therefore love is the fulfilling of the Law and wee ought to follow after it Vers. 11. And that knowing the time that now it is high time to awake out of sleep for now is our salvation neerer than when wee believed Argum. 3. Wherein hee urges the fruits of Faith in the loving our selves and neighbours because this fruitfulness hath been long enough neglected when wee were asleep by nature and now 't is time that wee shew our selves raised out of this sleep of sin and bring forth the fruits of Regeneration For now Argum. 4. Because our salvation is neerer than when wee were first converted to the Faith Wee must endeavour so much the more to bring forth the fruits of Faith and hope of Salvation Vers. 12. The night is far spent the day is at hand let us therefore cast off the works of darkness and let us put on the Armour of light Argum. 5. The night of ignorance and darkness is past and for the greatest part gone so much as belongs to the state of corrupt nature i. e. the end of this corrupt world and the abolishing of the corruption of our nature Therefore let the works of darkness and ignorance pass away Let us put on Argum. 6. The day or state of illumination and compleat regeneration in future glory approaches and in our now begun regeneration shines forth as in the breaking of the day Therefore let us put on armour that wee may with-stand the Devil Sin and the World alwayes doing that which is good Vers. 13. Let us walk honestly as in the day not in riotiâ—g and drunkenness not in chambering and wantonness not in strife and envying Hence hee draws a four-fold hortatory conclusion Let us walk The first exhortation is that wee walk orderly as it becomes children of the light regenerate through the grace of the Gospel Riotousness The second exhortation is that wee abstain from intemperance and all filthiness particularly from riotousness and drunkenness and adulteries and filthy lasciviousness wherewith prophane men are wont to pollute themselves in their chambers and strife and envy Vers. 14. But put yee on the Lord Iesus Christ and make not provision for the flesh to fulfill the lust thereof The third exhortation is That wee put on Christ which hee saith rather than let us put on temperance and other virtues contrary to the fore-mentioned vices for unless in the first place wee closely imbrace Christ and his righteousness imputed to us by Faith that wee fetch virtue from this Fountain to good works our righteousness will not exceed the righteousness of Philosophers and Pharisees For even then when wee perform any thing holy it is by virtue of the Spirit of Christ. Again wee ought to put on Christ that his righteousness may cover our nakedness the imperfection and pollution of our works For the flesh The fourth exhortation That being contented with the necessary and lawful use of the creatures to the health of the body wee take no care to satisfie the immoderate lusts of the flesh or indulge our selves in carnal delights for hee that takes too much care for his body takes too little for his soul. CHAP. XIV INstructions concerning the mutual duties in the use of Christian liberty of the Faithful follow Some of the faithful as the converted Gentiles were perswaded of their Christian liberty or freedome from the yoke of Moses and did not observe legal Holy-dayes or choice of meats Others there were as some Jews somewhat weaker in this Article not sufficiently confirmed about their liberty who abstained from meats forbidden by Moses out of a reverence to the Divine Law They observed Fasts Holy-dayes Sabbaths Calends Amongst these there arose a dissention which hindred the work of the Gospel To both joyntly the Apostle gives precepts to ver 13. To them that were strong in the Faith or in the perswasion of their liberty by themselves in the remaining part of the Chapter Vers. 1. Him that is weak in the Faith receive you but not to doubtful disputations The Apostle counsels that they mutually adjoyn themselves to those with whom they were perswaded concerning the abrogation of the Ceremonial Law as also with those that were weak in the Faith or in this perswasion and that they would forbear contentious disputes concerning which hee exhorts both beginning with those that were strong in the Faith Vers. 2. For one believeth hee may eat all things another who is weak eateth herbs Hee shews the occasion of the difference and dispute in the instance of meats whilest some eat any flesh without any fear of the ceremonial prohibition Others not perswaded abstain from those meats forbidden content with herbs or any other sort of meat Vers. 3. Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth for God hath received him The Apostle forbids discords betwixt these and condemning of each others in such a case using nine Arguments For God Argument 1. Because God hath taken both into the fellowship of the grace of his Son therefore it is unworthy that in such a case one should despise or condemn another For it was unequal that they which were weak should bee contemned by them that were stronger as superstitious and Novices and in like manner that they which were strong in the Faith should bee condemned as prophane by them that were weak Verse 4. Who art thou that judgest another mans servant to his own Master hee standeth or falleth yea hee shall bee holden up for God is able to make him stand Argum. 2. It is unequal to judge another mans servant without a Call from God because it concerns his Master not another whether hee perish or bee saved Therefore in this thing one ought not to condemn another Hee shall bee holden up Argum. 3. Because hee that is a servant of Christ shall bee established by him who both can and will keep him Therefore this Judgement is contrary to the judgement of Christ or mutual condemning of each other is a sin Vers. 5. One man esteemeth one day above another another esteemeth every day alike Let every man bee fully perswaded in his own mind Hee propounds another instance of the occasion of this contention in observing the dayes prescribed by Moses which days some to wit certain converted Jews affirmed to bee observed before others But others to wit the Gentiles out of conscience of their liberty purchased by Christ equally esteemed those dayes with others not prescribed by the Ceremonial Law Here the Apostle prohibits
are the people of God as a field or building ought to bee closely united to one another in the service of God Therefore ought they not to bee rent into parties one from another Vers. 10. According unto the Grace of God which is given unto mee as a wise Master-builder I have laid the foundation and another buildeth thereon but let every man take heed how hee buildeth thereupon Argum. 8. Is propounded under the form of an admonition whereby hee more sharply wounds their ambitious Teachers the authors of Schism which strove by their boasting of Philosophy and Eloquence every one to gain Disciples after them This is the Argument It is dangerous lest while each of these ordinary Teachers serve their own ambition they build some kind of doctrine upon the Apostles foundation which agrees not with the foundation Therefore Schism is not to bee fomented Vers. 11. For other foundation can no man lay than that is laid which is Iesus Christ. Hee gives a Reason why hee directs his admonition onely to their ordinary Teachers about superstructures because the summe of all saving doctrine concerning Jesus Christ as the sure and onely foundation is laid by the Apostles from which it is not lawful for ordinary or extraordinary Teachers to depart Vers. 12. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stubble Therefore hee compares the doctrine of the Gospel to a building the Apostles to builders laying the foundation of all saving doctrine Those Teachers that follow after hee compares to those that build the walls upon the foundation laid by the Apostles of whom some taught â—ound doctrine agreeable to the foundation for the truth of it and the spiritual manner of handling it others stuffed their preaching with Philosophical flowers and the wisdome of words building as it were Wood Stubble Hay not solid matter nor tending to salvation Vers. 13. Every mans work shall bee made manifest for the day shall declare it because it shall bee revealed by fire and the fire shall try every mans work of what sort it is That they might here know their danger hee fore-tells the tryal of every ones work in his preaching the Gospel no less exact than that of Gold-smiths in trying their metals by fire at leastwise in the last day wherein God will judge of all persons and works Vers. 14. If any mans work abide which hee hath built thereupon hee shall receive a reward In which day at least whosoever hath built solid and precious doctrine agreeable to the foundation shall receive a reward of his faithfulness according to the promises of God Vers. 15. If any mans work shall bee burnt hee shall suffer loss but hee himself shall bee saved yet so as by fire But if any one shall mingle Philosophical speculations the hay of humane wisdome the stubble of wordy eloquence with his preaching or shall add any other devices of his own which cannot indure the sentence of divine judgement hee shall suffer loss of all his labours but the Preacher shall bee saved but so as by fire i. e. if so bee hee is able to abide the fiery and exact tryal of God whereby hee wiâ—l accurately separate the sincere from Hypocrites as the fire purges the rust from the metal the summe of all is The Preacher himself shall bee saved if otherwise hee bee found sincere in the Faith of Christ. Vers. 16. Know yee not that yee are the Temple of God and that the spirit of God dwelleth in you Argum. 9. Appertains to preachers as also hearers because when they know themselves to bee the Temple of God it is a wicked thing to defile and do violence to the Church or Temple of God even their own conscience being witness Therefore this Schism is not further to bee fomented unless they will do injury to the Spirit of God dwelling in them Vers. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple yee are Argum. 10. From the pernicious effect It is to bee feared lest God destroy you with your vanities and dissentions while you defile his Temple Therefore this Schism is not to bee fomented any further Vers. 18. Let no man deceive himself if any man among you seemeth to bee wise in this world let him become a fool that hee may bee wise Argum. 11. Propounded by way of prevention of an Objection in maintaining this Schism you seem wise to your selves but your self-confidence deceives you This is the cause of Schism and therefore you are to beware of it and that you may beware of the Schism hee prescribes the way how they should beware which is this that hee which seems to excel in humane wisdome renounce this vain opinion of his own wisdome and yeeld up himself in obedience unto God following the plain manner of Preaching which though it seem foolishness to men yet it alone is able to make us wise Vers. 19. For the wisdome of this world is foolishness with God for it is written Hee taketh the wise in their own craftiness 20. And again The Lord knoweth the thoughts of the wise that they are vain Hee confirms the counsel that hee had given from the judgement of God concerning carnal wisdome that God accounts it foolishness especially when carnal wisdome rejects the institutions of God and despises the simplicity of them which hee proves by the testimony of the Scriptures the first is of Iob 5.13 The sense whereof is However vain men may seem wise to themselves and the world yet God so frustrates their devices and turns them into snares that they may fall by their own Counsels rather than by others and thus hee convinceth them of folly Another Testimony is in Psal. 94.11 Where God declares the thoughts of the wise to bee vain which savour onely humane things for those things which they imagine to make most for their happiness contribute least Vers. 21. Therefore let no man glory in men for all things are yours 22. Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Argum. 12. Propounded by way of dehortation from the Schism which hee reprehended Because Schism and making parties concerning their Teachers is unholy boasting in men Therefore this Schism is not to bee fomented They gloried in their Teachers when they ascribed too much to them depending upon them and made them as it were Masters of their Faith when they ought onely to depend upon God who speaks by his Ministers when and as much as hee please All things Confirming this dehortation hee adds Argum. 13. Because all your Teachers the least and the greatest even the Apostles themselves and all things in the world things present and things to come life and death and whatsoever else can bee reckoned up are appointed of God that they may bee serviceable to the salvation of the faithful Therefore you
Philippians Faith in which also the Apostle assures them of his love towards them unto vers 12. 2 A removing the scandal that the Philippians should not bee offended aâ— the afflictions which hee under-went unto vers 27. 3 An exhortation to continue inoffensively in the course of holiness unto the end Vers. 1. Paul and Timotheus the servants of Iesus Christ to all the Saints in Christ Iesus which are at Philippi with the Bishops and Deacons The Preface is taken up in a direction of the Epistle and a salutation of the Philippians The direction of the Epistle is from Paul and from Timothy a Disciple as it were a witness of the Apostles diligence in this his admonition to the Church of the Philippians and its Bishops and Deacons that is Pastors and other Ecclesiastical Rulers who were joyned to the Pastors to take care of the life and manners and other necessaries of the Church Vers. 2. Grace bee unto you and Peace from God our Father and from the Lord Iesus Christ. The salutation contains an Apostolical benediction wherein hee wisheth them Grace and Peace from God through Christ as his custome was to other Churches which hee wrote to This Church was well enough acquainted with the Apostles authority for hee was very much esteemed and favoured by the Philippians therefore it was meet that hee should bee brief in confirming his authority over them and winning their good will towards himself Vers. 3. I thank my God upon every remembrance of you The first part of the Chapter wherein hee confirmâ— the Philippians in the Faith of the Gospel and assures them of his love towards them by seven Arguments The Proposition to bee proved is That yee ought to bee strengthened and confirmed in the Faith Argum. 1. Your condition in the Grace of God deserves that I should continually give thanks to God for it as often as I remember you Therefore you should bee strengthened in the Faith Vers. 4. Alwaies in every prayer of mine for â—ou all making request with joy Argum. 2. I am so certainly perswaded of your salvation that I cannot pray for you but with joy Therefore c. Vers. 5. For your fellowship in the Gospel from the first day until now Argum. 3. You have carryed your selves stedfastly ever since yee were called unto the fellowship of the Gospel even as it becomes Beleevers and Saints so that your communion and fellowship in the Gospel was ever most pleasing to mee Therefore c. Vers. 6. Being confident of this very thing that hee which hath begun a good work in you will perform it until the day of Iesus Christ Argum. 4. I am perswaded that God hath begun the work of special Grace in you and that hee will not leave off that his work in you till hee hath perfected it in your perseverance and manifested it to bee perfected in the comming of Christ Therefore c. Vers. 7. Even as it is meet for mee to think this of you all because I have you in my heart inasmuch as both in my bonds and in the defence and confirmation of the Gospel yee are all partakers of my Grace Argum. 5. Confirming the same It is fit that I should think this because I assuredly find by certain marks that you are true Beleevers and living members of Christ. A sign whereof is that yee were in heart and deed partakers with mee of the Grace bestowed on mee that is of my sufferings which through the Grace of God I underwent for the Gospel when I was in bonds and partakers also of my labours which I performed in the defence and propagation of the Gospel Therefore c. Vers. 8. For God is my record how greatly I long after you all in the bowels of Iesus Christ. Argum. 6. God who hath united my soul to you is witness how greatly I love you in the bowels of Christ or in the most near affection of Christian love and how I desire to enjoy your fellowship Vers. 9. And this I pray that your love may abound yet more and more in knowledge and in all judgement Argum. 7. As I must needs confess there is no small Faith and Love and experimentally-confirmed knowledge of divine things in you so upon hope of your future encrease I begge that your love may abound more and more from a more full knowledge and feeling of Gods love towards you in Christ Therefore unless you will disesteem and vilifie my hope of you and continual prayer for you more than is fitting you should you ought to bee strengthened in Faith Vers. 10. That yee may approve things that are excellent that yee may bee sincere and without offence till the day of Christ 11. Being filled with the fruits of Righteousness which are by Iesus Christ unto the glory and praise of God Hee shews four ends of this his prayer and also adds as many more points of his prayer 1 That yee may bee able to prove those things which differ that is that yee may discern truth from fashood in doctrine and good from evil in framing your lives and to chuse that which is most excellent 2 That yee may bee sincere without any mixture of humane traditions in worship and heart and also pure in life and manners 3 That yee may walk inoffensively and without occasioning scandal to others and make progress in the Faith unto the meeting of the Lord. 4 That yee may bee filled with the fruits of Righteousness which arise from Faith in Christ and tend to the glory of God The Second Part. Vers. 12. But I would you should understand Brethren that the things which happened unto mee have fallen out rather to the furtherance of the Gospel The second part of the Chapter follows in which the Apostle removes that scandal which they might take from his afflictions which hee suffered for the Gospel and this hee doth by nine Arguments which prove that the Philippians ought not to bee offended at the Apostles afflictions Argum. 1. Generally My afflictions have occasioned the furtherance of the Gospel and not its hinderance Therefore you should not bee offended at them Vers. 13. So that my bonds in Christ are manifest in all the palace and in all other places Argum. 2. More specially The cause of the Gospel for which I suffered is by my afflictions made more famous both in Neroes Court and other places Therefore you should not bee offended at them but rather confirmed by my constancy under bonds Vers. 14. And many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear Argum. 3. More Brethren are encouraged more freely to declare and preach the Gospel Therefore there is no reason you should bee offended at my cross but being instructed by others example rather that you should be confirmed in the Faith Vers. 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach
as in my presence onely but now much more in my absence work out your own salvation with fear and trembling Argum. 9. For the maintenance of peace drawn from what went before in the manner of a conclusion Hitherto yee have ever hearkened to mee and when I was present with you yee obeyed my exhortations Therefore yee should much more now in my absence practise this my exhortation to the preservation of Peace among you seeing yee have fewer helps for your edification and more enemies to â—ow discord among you With fear Argum. 10. Yee should finish your begun voyage to salvation in an endeavour after righteousness with fear and trembling lest yee offend in the way or any way provoke God to anger Therefore you should preserve concord among you viz. in Faith Love and the study of good works as in vers 2. Vers. 13. For it is God which worketh in you both to will and to do of his good pleasure Argum. 11. Yee have nothing in you that yee should boast of or for which through contention yee should contemn one another But every good thing in you is from God who of his own free and gracious good will causeth in you both to will that which is good and to perform it Therefore yee should preserve agreement in Faith Love and the study of good works and finish your begun voyage of salvation in fear and trembling lest yee provoke and anger God working in you Vers. 14. Do all things without murmurings and disputings Argum. 12. Which is proposed after the manner of an exhortation Yee ought to avoid and abhor not onely open strife and contentions but also all malicious and secret grudging Therefore c. Vers. 15. That yee may bee blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom yee shine as lights in the world 16. Holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain Argum. 3. There is no other way to approve your selves true Christians in the sight of the wicked but by seeking peace and avoiding contention Therefore you should preserve concord and avoid contentions The general Christian duties which hee here requires hee commends unto them in different expressions yee ought saith hee to bee blameless such as no one can justly accuse and harmless or sincere in which appears innocence and purity and as the Sons of God without rebuke yee should resemble God your Father in holiness and innocence so that even wicked and perverse enemies may not justly reprove you or find fault with any thing in you yee ought as the greater and less spiritual lights both in word and work to shew your selves examples of righteousness to the world lying in darkness Lastly being illuminated by the Sun of Righteousness or by the living Word of God yee should by your words and works commend and communicate the light truth and virtue of this word to the perishing world that as much as in you lyes it may bee saved That I may rejoyce Argum. 14. If yee live unanimously and behave your selves as it becomes Beleevers I shall rejoyce in your salvation at the day of judgement when it shall appear that my labours in the Gospel have not been in vain but have conduced to your salvation Therefore unless yee grudge mee and your selves so much happiness labour for agreement in faith and the study of good works Vers. 17. Yea and if I bee offered upon the sacrifice and service of your Faith I joy and rejoyce with you all 18. For the same cause also do yee joy and rejoyce with mee Argum. 15. Containing a consolation lest they should bee troubled at the Apostles afflictions to this purpose I brought you by the Gospel unto Christ as a sacrifice that your evil affections being killed yee may bee presented unto God a holy and acceptable sacrifice And if the spiritual sacrifice of my Ministery and of your Faith may bee perfected by the blood of my Martyrdome as by an additional offering I shall rejoyce at my advantage in it and bee glad in your behalf for yours Do yee therefore the like for mee and rejoyce in the perfection of this unanimous sacrifice and whatever befalls rejoyce yee at the fruit of my labours This is the same with the Position vers 2. Fulfil yee my joy that yee bee like-minded having the same love c. The Second Part. Vers. 19. But I trust in the Lord Iesus to send Timotheus shortly unto you that I also may bee of good comfoâ—t when I know your estate The second part of the Chapter follows wherein hee comforts the Philippians by the commendation of Timothy who was about to come unto them adding hope of his comming and of Epaphroditus who was now come to them for the Philippians had need of these helps against seducers and ill-spirited idle men who lay in wait to ensnare them and to make work for them That I also The Apostle shews the end of his sending Timothy to bee this That they might receive comfort from the tydings of his freedome from bonds brought unto them by Timothy and that hee also by Timothies return from them might have comfort from the tydings of their prosperous condition Vers. 20. For I have no man like-minded who will naturally care for your state The Arguments of Timothies commendation are three Argum. 1. Because there was no one who had so ready and sincere a mind for their salvation or their state and to further their comfort as Timothy Vers. 21. For all seek their own not the things which are Iesus Christs Argum. 2. Because that when almost all that were with him seeking their own profit and ease did refuse to take so long a journey for the Philippians comfort Timothy alone was ready for the journey preferring the business of Christ and the Church before his own ease and advantage Vers. 22. But yee know the proof of him that as a Son with the Father hee hath served with mee in the Gospel Argum. 3. Because they knew by experience that Timothy had formerly served them in the Gospel with the same mind that the Apostle did Vers. 23. Him therefore I hope to send presently so soon as I shall see how it will go with mee 24. But I trust in the Lord that I also my self shall come shortly Hee shews that the time of sending Timothy shall bee as soon as hee is assured of his freedome from bonds hee also gives them hope of his own comming for hee himself did hope that by the goodness of God ere it were long hee should bee delivered from prison Vers. 25. Yet I supposed it necessary to send unto you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and hee that ministred to my wants Thâ—s far of the hope of the Apostles own coming and of Timothies now follows the sending
back of Epaphroditus the Philippians Pastor who had brought mony for Pauls use and for a time had ministred to him in prison Hee commends him in five honourable Epithites or Titles 1 His Brother 2 His companion in labour 3 Fellow-souldier 4 The faithful messenger of the Philippians And 5 The publick Minister to the Apostles necessity in prison Vers. 26. For hee longed after you all and was full of heaviness because that yee had heard that hee had been sick Hee adds four causes of sending him back which would serve also for his commendation 1 The Pastoral love of Epaphroditus towards the Philippians 2 His trouble for the Philippians grief because hee knew they would hear certainly of his sickness but nothing of his recovery Vers. 27. For indeed hee was sick nigh unto death but God had mercy on him and not on him onely but on mee also lest I should have sorrow upon sorrow Hee confirms the tydings of Epaphroditus his sickness and commends the special grace of God shewn to Epaphroditus and himself whereby God was careful to restore Epaphroditus to health lest the Apostle should bee too much afflicted Vers. 28. I sent him therefore the more carefully that when yee see him again yee may rejoyce and that I may bee the less sorrowful 3 The joy of the Philippians was another cause 4 The ease of the Apostles sickness who for the Philippians sake would deprive himself of Epaphroditus his service otherwise very necessary to him rather than hee would suffer them any longer to want their Minister Vers. 29. Receive him therefore in the Lord with all gladness and hold such in reputation Hence hee wisheth them to receive him according to his worth and to esteem of him and such Ministers as Jewels and treasures Vers. 30. Because for the work of Christ hee was nigh unto death not regarding his life to supply your lack of service towards mee Hee adds four Reasons of his desire 1. Because hee had carried on the work of Christ in comforting the Apostle 2. Because hee had ministred to the Apostle with danger of his life 3. Because hee preferred the service hee undertook before his own life being more heedless of his own health than of taking care of the Apostles business 4. Because hee had supplied the Philippians absence who as they ought did earnestly desire to serve the Apostles necessities CHAP. III. IN this Chapter the Apostle exhorts them joyfully to relye upon Christ alone or onely upon his Righteousness Grace and Vertue as abundantly sufficient for holiness and happiness that they would beware of false Apostles and follow the examples of the Apostles and faithful Ministers of Christ. There are three members of the first Exhortation contained in the three first verses 1. That they would rejoyce in Christ alone 2. That they would take heed to themselves of false Iewish teachers 3. That they would imitate the example of the Apostles and faithful who do wholly adhere unto Christ. The Arguments of this Exhortation are nine all which do urge that cleaving unto Christ they should follow the example of the Apostles Vers. 1. Finally my brethren rejoyce in the Lord to write the same things to you to mee indeed is not grievous â—ut for you it is safe The first member of the Exhortation That they would rejoyce in Christ that is that with joy they would rest upon his Righteousness and Vertue nor seek for any other helps to their salvation besides him This is propounded as the end of the whole former Doctrine and as a brief of all Christian duties The same things Argum. 1. By prevention of an Objection This Exhortation is so profitable for you that it is not at all troublesome to me to inculcate repeat it often to you nor should it bee tedious to you to hear the same often Therefore cleave unto Christ earnestly imbracing this Doctrine of his sufficiency Vers. 2. Beware of Dogs beware of evil workers beware of the concision The second member of the Exhortation is That they would beware of false Apostles who endeavouring after an impossibility would joyn righteousness by the works and ceremonies of the Law with free justification by faith Dogs Argum. 2. These false Apostles that act the part of Jews confounding the righteousness of the Law with the righteousness of faith and so teaching that wee must not rest only on Christs righteousness are not holy worshippers of God as they pretend but unclean Dogs barking at the pure Doctrine of the Gospel and defaming the sincere servants of Christ with their revilings They are not upholders of good works but evill workers they are not worthy to have the honour of Circumcision but they shall bee called authors of Concision and perdition because that by their false doctrine they do ruine and separate both themselves and others from Christ and of these you must take heed by reason of the imminent danger Therefore you must relye only upon Christs Grace and Vertue Vers. 3. For wee are the Circumcision which worship God in the Spirit and rejoyce in Christ Iesus and have no confidence in the flesh The third member of the Exhortation is wherein hee proposeth the example of the Apostles and faithful who do wholly cleave unto Christ first in general then more particularly further repeating the Exhortation unto vers 18. Wee are Argum. 3. Onely wee Apostles and other beleevers who rest upon Christs righteousness are to bee honoured with the title of truly Circumcised viz. Those 1. who worship God with an internal and spiritual affection of the heart And 2. who glory in Jesus Christ as the only and sufficient Saviour 3. Who do not place our confidence in Ceremonies in carnal Circumcision in any external priviledges or any other such Helps Therefore you should as wee do onely rest upon the Grace and Vertue of Christ if yee will bee accounted truly Circumcised Vers. 4. Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof hee may trust in the flesh I more Argum. 4. From the particular example of the Apostle preventing an Objection I Paul who have more cause to glory in fleshly or external priviledges than any false Apostles can have do nevertheless renouncing all confidence in priviledges or my works only relye on Christ and endeavour through Christ alone to make progress in holiness unto salvation Therefore you ought to acquiesce with mee in the Grace and Vertue of Christ alone Vers. 5. Circumcised the eighth day of the flock of Israel of the Tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee 6. Concerning zeal persecuting the Church touching the righteousness which is in the Law blameless Hee clearly explaines this example by reckoning up eight causes of carnal boasting vers 5. 6. 1. I am circumcised and so brought into the number of Gods people 2. I was circumcised the eighth day exactly according to the Law not as a
City wherein wee are now conversant in mind and affection as Citizens of the Kingdome which is above 2 That knowing Christ is corporally and locally in Heaven wee expect him to come from thence at the last day not as a Judge who will condemn us but as our Saviour who will perfectly accomplish our salvation Vers. 21. Who shall change our vile bodie that it may bee fashioned like unto his glorious body according to the working whereby hee is able even to subdue all things 3 That though our bodies are now corruptible vile and miserable yet Christ will hereafter throughly change them as to the condition which they are now in and free them from corruption Fashioned That 4 Christ will make our bodies conformable unto his glorious body that as Christs body continues the same as to substance and lineaments as it was in the earth but is changed in qualities so our bodies also shall remain the same in substance and being freed from their base shall bee adorned with glorious qualities According to the working Hee confirms the certainty of this future condition from Christs power and efficacy whereby hee can destroy death and the grave and subject all creatures unto himself and therefore is able to endow our bodies with what qualities hee please CHAP. IV. THere remains now the last way of confirming the Philippians in Faith and Holiness by some Exhortations and a Commendation of their liberality towards him There are especially two parts of the Chapter In the first hee exhorts them unto Christian virtues unto vers 10. In the other hee shews his gratitude towards the Philippians for that present which they sent him to vers 20. After these follows the conclusion of the whole Epistle Vers. 1. Therefore my Brethren dearly beloved and longed for my Ioy and Crown so stand fast in the Lord my dearly beloved The Exhortations to Christian Virtues are seven 1 That they would safely keep the Doctrine of Christs Grace and Virtue stedfastly persevering in Faith and Holiness The Arguments hereof are two 1 From the earnest love which the person exhorting bears towards them which hee discovers by various compellations 2 Yee have hitherto been so constant and have so profited in the Faith of the Gospel that you have brought both joy and credit to mee your Teacher Therefore hold on still Vers. 2. I beseech Euodias and beseech Syntiche that they bee of the same mind in the Lord. Exhort 2 Is particular unto two women that were no mean ones in the Church who as it seems did not agree with the Church in matters pertaining to Religion and were at variance betwixt themselves these hee entreats by name that laying aside disagreement in opinions and affections they would maintain such a holy and sincere peace as God should approve of Vers. 3. And I intreat thee also true yoak follow help those Women which laboured with mee in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Exhort 3 To some one of the Pastors who was intimate with the Apostle and better known to him than others that hee would do his indeavour to reduce these women to the right way and to agreement betwixt themselves The reason iâ— Because that when the Apostle did first gather a Church at Philippi these two women did earnestly labour and strive according to their place to promote the business of the Gospel together with other brethren whereof Clement was one and some other private beleevers who were the Apostles helpers in gathering the Church of the Philippians all which though it were needless to name yet hee sayes their names were written in the book of life that is they are of the Elect which may suffice them Vers. 4. Rejoyce in the Lord alway and again I say Rejoyce Exhort 4. That acknowledging the matter of joy in Christ they would rejoyce with stedfast gladness in both prosperity and adversity and in every change of their condition whatsoever Vers. 5. Let your moderation bee known unto all men The Lord is at hand Exhort 5. That they would not deal in strictness of Law with their neighbours but rather considering their condition lose something of their own right that every one might take notice of this their moderation The reason is because the Lord is in the midst of us by the presence of his Spirit and also his visible coming to Judgement is not far off Vers. 6. Bee carefull for nothing but in every thing by prayer and supplication with thanksgiving let your requests bee made known unto God Exhort 6. That endeavouring to fulfil their duties they would take heed of having a distrustful carefulness in any business and that in prayer and supplication with thanksgiving they would cast their cares into the lap of God Vers. 7. And the peace of God which passeth all understanding shall keep your hearts and mindes through Christ Iesus The reason of the Exhortation is because by this means they might gain that peace or tranquillity of minde transcending any capacity of natural reason which God hath granted to beleevers as if thereby hee would guard their hearts by a kinde of Military engine against the temptations of the Devil and the world and would preserve their mindes stedfast in Christ. Vers. 8. Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there bee any virtue and if there bee any praise think on these things Exhort 7. That they would not bee averse from any vertue which they observed among the Heathens but on the other side after a serious examination would imbrace whatever they found true grave or honourable just and pure and whatever was lovely in manners or worthy of commendation Vers. 9. Those things which yee have both learned and received and heard and seen in mee do and the God of peace shall bee with you Hee confirms this Exhortation by two Arguments Argum. 1. From his own example that the Apostle had both taught and done these things when hee was among them as they themselves could witness And the God Argum. 2. From the blessed effect that by this means they should finde the peace of God and communion with the God of peace more firm and constant The Second Part. Vers. 10. But I rejoyced in the Lord greatly that now at the last your care of mee hath flourished again wherein you were also careful but yee lacked opportunity The second part of the Chapter follows wherein that hee may shew his thankfulness to the Philippians for the money they sent him by Epaphroditus hee commends this their action by ten Arguments 1. Because that relief sent from them was very acceptable to him 2. Because the sending of that present did proceed from the vertue and habit of Christian liberallty which was in them which habit like a living root had manifested it self
Tribunal but his command shall bee promulged by some chief Angel the Trumpet shall sound or a voice in stead of a Trumpet and the sound shall bee heard in all places where the dead are to bee raised And they Artic. 4. The dead in Christ shall arise before the living shall bee changed Vers. 17. Then wee which are alive and remain shall bee caught together with them in the clouds to meet the Lord in the Air and so shall wee ever bee with the Lord. Artic. 5. The faithful that are alive at the comming of the Lord being changed suddenly in a moment in the twinckling of an eye from mortality to immortality shall bee caught up together with the Saints that are raised to meet the Lord in the Air. And so Artic. 6. The Saints after judgement shall go with the Lord into Heaven and shall remain with him to eternity Hee speaks nothing concerning the Reprobates because consolation doth not pertain to them neither concerning them when they dye can any comfort bee taken Vers. 18. Wherefore comfort one another with thâ—se words Hee applies a Prophecy to the use of the Thessalonians that from the Resurrection every Beleever should seek comfort in his grief and also should administer it to other Beleevers CHAP. V. HEE proceeds in the same Argument There are three parts of the Chapter In the first hee continues the Doctrine concerning Christs comming to the general judgement to vers 6. In the second hee brings divers Exhortations to all kind of Christian virtues to vers 13. In the third the Epilogue and Conclusion of the whole Epistle is contained Vers. 1. But of the times and seasons Brethren yee have no need that I write unto you There are added four other Articles concerning the Lords comming Art 1. The time and hour of the Lords coming is not revealed but lyeth hid in the secrets of God neither is it expedient to inquire curiously or write any thing concerning it Vers. 2. For your selves know perfectly that the day of the Lord so cometh as a thâ—ef in the night Artic. 2. Containing the reason of the former No less suddenly will Christ come than a thief in the night is wont suddenly to creep into other mens houses Vers. 3. For when they shall say peace and safety then sudden destruction cometh upon them as travel upon a woman with childe and they shall not escape Art 3. Explicating the former and applying it to impenitent As unawares certainly and necessarily the pains of travel ceize upon those that are with childe so the unexpected day of the Lords anger shall ceize upon impenitent secure sinners on the sudden Vers. 4. But yee Brethren are not in darkness that that day should overtake you as a thief Art 4. In which hee further explains this Doctrine and applies it to the consolation of the faithful Yee beleevers need not fear that day because yee lye not in the darkness of sin and ignorance The last day cannot as a Thief in the night take hold of you Vers. 5. Yee are all the children of light and the children of the day wee are not of the night nor of darkness Hee gives a reason because as many as truly beleeve in Christ are the sons of light and of the day living in the light of faith and godliness And therefore none of us can bee in bondage to ignorance and sin The Second Part of the Chapter Vers. 6. Therefore let us not sleep as do others but let us watch and bee sober The second part of the Chapter containeth thirteen Exhortations to Christian duties Exhort 1. An Exhortation inferred from the Doctrine of the last Judgement to watchfulness and sobriety that wee may expect that day without fear That wee may not sayes hee sleep or indulge our selves in our sins as Infidels but on the contrary studying moderation in all earthly things wee may earnestly endeavour after works of holiness Vers. 7. For they that sleep sleep in the night and they that bee drunken are drunken in the night The Reasons of the Exhortation are six Reas. 1. Because they which sleep securely and give themselves to drunkenness use to do that in the night and in darkness which doth not become you Vers. 8. But let us who are of the day bee sober putting on the breast-plate of faith and love and for an helmet the hope of salvation Reas. 2. Because Christians who are the childrâ—n of the day and live in the light of faith are engaged to endeavour after sobriety of body and minde Putting off Reas. 3. Confirming the former Because Christians ought to live as in a warfare armed with spiritual Armour putting on Faith and Love as a breast-plate and the hope of salvation as an helmet Hee adds Love to Faith that wee may acknowledge that faith alone for a breast-plate which worketh by love Vers. 9. For God hath not appointed us to wrath buâ— to obtain salvation by our Lord Iesus Christ Reas. 4. God hath not predestinated us to wrath Therefore let us not indulge our lusts and vitious desires for which the wrath of God cometh upon the children of disobedience By the Lord Reas. 5. God hath chosen and predestinated us to salvation by Jesus Christ Therefore let us strive unto salvation in the wayes of the Lord. Vers. 10. Who dyed for us that whether wee wake or sleep wee should live together with him Reas. 6. Because Christ for this end dyed for us not that wee should walk and live with the devil and the world in sin but that wee should walk and live with him in the wayes of holiness whether waking or sleepâ—ing i. e. night and day in obedience to him and dying in the communion of his quickning life Therefore wee must not sleep in sin but awake in the works of holiness Vers. 11. Wherefore comfort your selves together and edifie one another even as also ye do Exhort 2. Inferred from the former That they mutually exhort comfort and build up one another in faith and holiness In the mean while for the present their obedience to this precept is commended Vers. 12. And wee beseech you brethren to know them which labour among you and are over you in the Lord and admonish you Exhort 3. Which appertains to the people That they observe the Pastors and Presbyters with the whole assembly of the Elders teaching governing those which laboured amongst them in the Word and Doctrine and who were over them in the Lord ruling in Ecclesiastical affairs and according to their duty did admonish when there was need Concerning these hee commands them that as Saints and as it became thankful persons they acknowledge in heart words and deeds all the Presbyters appointed for the Ministers of Christ to their salvation There are three Reasons of the Exhortation Reas. 1. Because I an Apostle do lovingly and earnestly desire this Did labour Reas. 2. Because Ministers are worthy of this honour in as much as they labour for your edification
Christs comming which will approach before the Antichristian Apostacy from the true Faith of Christ should appear and bee discovered to the world Chap. 2. Lastly Hee exhorts them to Christian duties and namely to Diligence in every ones vocation Chap. 3. CHAP. I. Ver. 1. PAul and Sylvanus and Timotheus unto the Church of the Thessalonians in God our Father and the Lord Iesus Christ 2. Grace unto you and Peace from God our Father and the Lord Iesus Christ. In the direction of the Epistle the same persons salute the Thessalonians which did in the former Here is nothing said as touching the authority of the Apostle neither in the former Epistle because they were all confirmed sufficiently in this Church concerning Pauls Apostleship onely mentioning their communion with the onely true God and his Son Jesus Christ hee distinguishes this Church both from the assemblies of the Heathens and unbeleeving Jews by wishing them both Grace and Peace hee certifies them of all things which make to eternal salvation and righteousness which are to bee communicated to them from God through Christ. Vers. 3. Wee are bound to thank God alwaies for you Brethren as it is meet because that your Faith groweth exceedingly and the charity of every one of you all towards each other aboundeth In the remaining part of the Chapter by giving God thanks for them hee also confirms their Faith and administers to them comfort against all the rage of persecutors wherewith they were vexed The Arguments of comfort and confirmation of their Faith are eight All which do prove that they ought to bee strengthened in Faith and bee comforted in their persecutions Argum. 1. The condition of your Church if I may judge is most happy in the sight of God wherein all yee none excepted as far as can bee known embrace the Lord Jesus with a sincere Faith and one another with a sincere love and proceed in both virtues daily abounding more and more in both virtues Therefore whatsoever your condition is in the sight of the world yee ought to bee comforted and strengthened in Faith Vers. 4. So that wee our selves glory in you in the Churches of God for your patience and Faith in all your persecutions and tribulations that yee endure Argum. 2. The constancy of your Faith and Patience in the midst of persecutions and afflictions which you suffer is so much that I am compelled to praise you before other Churches and to set you out for an example to others Therefore yee ought to bee comforted and strengthened in Faith Vers. 5. Which is a manifest token of the righteous judgement of God that yee may bee counted worthy of the Kingdome of God for which yee also suffer Argum. 3. Your afflictions which yee suffer by those impious persecutors are a manifest token that there will at length bee a general judgement wherein it shall go ill with the bad and well with the good when you shall be pronounced meet through the divine favour to injoy the Kingdome of God because yee suffer many evils for promoting of it Vers. 6. Seeing it is a righteous thing with God to recompence tribulation to them that trouble you 7. And to you who are troubled rest with us when the Lord Iesus shall bee revealed from Heaven with his mighty Angels 8. In flaming fire taking vengeance of them that know not God and that obey not the Gospel of our Lord Iesus Christ 9. Who shall bee punished with everlasting destruction from the presence of the Lord and from the glory of his power Argum. 4. Explaining the former God in his justice will punish in the day of judgement your persecutors and will set you at liberty from all evil Therefore yee ought to bee comforted and strengthened in Faith With us Argum. 5. Yee shall at length obtain together with us and with others the Martyrs of Christ as your fellow-souldiers rest from all evil and misery Therefore yee ought together with us to bee comforted and strengthened in Faith In the Revelation Argum. 6. From those circumstances of the last judgement which makes the revenge terrible that shall bee taken upon them The Lord Jesus 1 shall bee made manifest and visibly come from Heaven a Judge and avenger of injuries 2 The mighty Angels shall accompany him who shall execute the sentence of the Judge vers 7. 3 Hee shall kindle a flaming fire wherein this whole world shall burn 4 Hee shall bee revenged of all those that are found destitute of saving knowledge which is joyned with Faith and Obedience and that have not obeyed the Gospel vers 8. 5 Then the wicked shall bee punished with everlasting destruction 6 This punishment shall bee inflicted by an angry Judge who shall eternally cast them out from his presence From his presence 7 The Lord shall manifest to all how glorious his power is by punishing them mightily Therefore yee ought to bee comforted and confirmed in Faith Vers. 10. When hee shall come to bee glorified in his Saints and to bee admired in all them that beleeve because our testimony among you was beleeved in that day Argum. 7. Of consolation from those circumstances of the last judgement which make the glorious and joyful redemption of the godly For 1 In the same day wherein Christ will destroy his adversaries hee will set at liberty his faithful ones and especially you 2 Hee will communicate his glory to the Saints and will manifest his glory for their glorification 3 His glory shall surpass all our hope and apprehension for Christ shall bee admired in the greatness of his glory communicated 4 Hee will shew his glory in all that beleeve so that there shall bee no beleever wherein Christ shall not bee admired by the way hee gives the reason of this consolation applied to them Because the Thessalonians had beleeved the Testimony of the Apostle preaching the Gospel Therefore hee dare confidently apply the afore-said consolation to them which indeed they shall finde in that day Therefore c. Vers. 11. Wherefore also wee pray alwaies for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of Faith with power Argum. 8. Of comforting and confirming them in Faith Yee have our continual prayers that yeee may happily attain your end Therefore yee ought to bee comforted in your afflictions and strengthened in Faith There are four Articles of his prayer Artic. 1. I pray that God who is ours by a free Covenant would vouchsafe to make you meet for the vocation or glory whereunto you are called This Article ascribes as well the glory unto which wee are called to the grace or favour of God as well as all the preparation which leads us to it And fulfil Artic. 2. I pray that God would fulfil all the good pleasure of his goodness according to his free bounty towards you In which Article hee shews that not onely salvation but all means to
death that is the Devil Argum. 10. Christ out of his love to the Elect the Children of God would partake of the same humane Nature with them that hee might by his death satisfie for them and so abolish the power of the Devil which hee as an exeâ—utioner hath by the Law against all sinners Therefore the reputation of Christ is not to bee diminished because of his sufferings in the flesh Vers. 15. And deliver them who through fear of death were all their life time subject to bondage Argum. 11. Amongst the fruits and ends of Christs death this is one that hee might deliver his from the fear of death both temporal and eternal under which fear all sinners are held all their life long till they see themselves freed from sin and death upon the merit of Christ dying for them Therefore c. Vers. 16. For verily hee took not on him the nature of Angels but hee took on him the seed of Abraham Argum. 12. Christ by assuming the seed of Abraham or humane nature into the unity of his person wherein from eternity hee subsisted heâ— advanced the humane nature in respect to priviledges dignity and honour above the Nature of Angels which hee took not Therefore the reputation of Christ is noâ— to bee lessened because of his sufferings in the flesh Vers. 17. Wherefore in all things it behoved him to bee made like unto his Brethren that hee might bee a merciful High Priest in things pertaining to God to make reconciliation for the sins of the people Argum. 13. Christ ought to bee made like his Brethren the Elect in Nature Properties Affections and all infirmities except sin that his Brethren might bee the more certain and assured of his faithfulness and mercy in the exercise of his Priestly Office and perpetual intercession with God for them Therefore the excellency of Christ ought not to bee diminished because of his sufferings in the flesh Vers. 18. For in that hee himself hath suffered being tempted hee is able to succour them that are tempted Argum. 14. Confirming the former Christ by his suffering afflictions and temptations in the humane Nature was fitted by his experience of sufferings in whom wee may trust to bee able and willing to succour us under the like trials Therefore his reputation is not to bee diminished because of his sufferings in the flesh And thus as in the former Chapter it was demonstrated that Christ is the true Son of God so in this Chapter hee hath demonstrated him to bee the son of man The one true God-man and hath removed the scandal of infirmities and sufferings of Christ in the flesh which all the beleeving Hebrews did dash against CHAP. III. THe excellency of the Prophetical Office and person of Christ being vindicated in the fore-going discourse even under all his sufferings in the flesh Hee exhorts them now to a consideration of this excellency that they may hold fast the profession of the Christian Faith and not apostatize from it to this end producing fifteen Arguments Vers. 1. Wherefore holy Brethren partakers of the heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus The Proposition concerning the holding fast their Profession of the Faith is contained in an Exhortation to a serious consideration of Christ the Apostle and High Priest of our Profession Argum. 1. Yee are sanctified and by Faith made partakers of an effectual calling to heavenly things Therefore you ought to hold fast the Profession of this Faith Apostle Argum. 2. Yee have Jesus Christ the Son of God the Apostle or Teacher of your Faith sent from God and our High Priest who hath expiated our sins by his blood You have him I say the Author of this Profession Therefore it is to bee held fast Vers. 2. Who was faithful to him that appointed him as also Moses was faithful in all his house Argum. 3. Christ in the administration of his Apostleship and Priesthood committed to him is not less faithful than Moses who obtained testimony from God that hee was faithful in all his house Therefore ought yee to hold fast your Christian Profession Because the Hebrews ascribed too much to Moses and could hardly bee drawn away from Mosaical Ceremonies that they might bee brought to Christ Therefore here on set purpose hee compares Christ with Moses Vers. 3. For this man was counted worthy of more glory than Moses inasmuch as hee who hath builded the house hath more honour than the house Argum. 4. Christ is so much more excellent than Moses and the whole Church also by how much the builder of the house is more excellent than the house it self or any part of it Moses also is but a member of that Church and a part onely of that house Therefore the Profession of your Faith is to bee held fast Vers. 4. For every house is builded by some man but hee that built all things is God Argum. 5. Confirming the former under the same comparison As no house not part of an house is built by it self but by another man so neither the Church nor Moses who is a member of the Church is built by himself but owes his building to some higher Architect But Christ who is proved God is the builder of the Church and of every member of it and also of all things Therefore hee is more excellent than Moses and the Faith and Profession of his Doctrine is to bee held fast Vers. 5. And Moses verily was faithful in all his house as a servant for a testimony of those things which were to bee spoken after 6. But Christ as a Son over his own house whose house are wee if wee hold fast the confidence and the rejoycing of the hope firm unto the end Argum. 6. Moses was faithful as a servant in anothers family to testifie and that indeed darkly which afterwards more fully and openly was to bee spoken of Christ and his dominion But Christ is faithful as Son and Heir who is over his house and speaks from his own authority Therefore Christ is more excellent than Moses and the Profession of his Doctrine is to bee held fast Whose house Argum. 7. If wee firmly hold fast the confidence and hope of eternal life procured for us by Christ and to bee communicated in which hope wee now make our boast wee shall declare our selves to bee his house or his true Church in which the Lord will dwell Therefore the Profession of our Faith is to bee held fast Vers. 7. Wherefore as the Holy Ghost saith Today if yee will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wilderness 9. When your Fathers tempted mee proved mee and saw my works forty years Argum. 8. From Psal. 95.8 9 c. unless you hold fast the Faith of Christ you will disobey the Holy Ghost who in the Scripture forbids you to harden your hearts when you hear the Word of God
without blood which hee offered for himself and for the errours of the people Hee proceeds in describing the anniversary rites which were of this sort 1 The High Priest alone without any companion 2 Once a year not oftener 3 Never without the offering the blood of a Calf and an Hee-Goat in a basin 4 This blood hee offered for his own sins great and small and for the sins of the people All these outward worldly and shadowy things were in no wise efficacious in themselves For they prefigured the entring of Christ into Heaven by his own blood the true Propitiatory This is the first Argument of the earthly imperfection in the Levitical Priesthood Vers. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Argum. 2. Propounded by way of exposition of the next mystery In the time of the Levitical Priesthood while it obtained a standing Tabernacle and that Ceremonial worship about the Sanctuary the way to Heaven or the true Sanctuary was not manifestly declared as it is now under the Priesthood of Christ That which the Holy Ghost taught by excluding the Priests from the inward Sanctuary by admitting the High Priest once a year the Sanctuary remaining shut all the year after Therefore the Priesthood of Christ is more excellent than the Levitical Vers. 9. Which was a figure for the time then present in which were offered both gifts and Sacrifices that could not make him that did the service perfect as pertaining to the conscience Argum. 3. The rites of the foresaid expiatory and the other such exercises of the Levitical High Priest were typical and parabolical and a meer pattern of those things which were to bee performed by Christ Therefore the excellency of the Levitical Priesthood is no waies to bee equallized with the Priesthood of Christ. For the time Argum. 4. The things which were done by the High Priest and the Levitical Priests served onely for the time present of the Law institution viz. in the infancy and beginning of the Church wherein gifts and typical Sacrifices were offered Therefore the Levitical Priesthood is far inferiour to the Priesthood of Christ. Could not Argum. 5. The gifts and sacrifices which were offered by the Levitical Priesthood could not sanctifie the conscience of him that worshiped or take away the evil conscience of sins committed Therefore the Levitical Priesthood c. Vers. 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation Argum. 6. Confirming the former Those things which were offered by the Levitical Priest consisted onely in meats and drinks and divers washings and carnal rites which did not commend a man to God 1 Cor. 8.2 but onely they did these things as sanctified in the flesh ceremonially they might bee accounted pure worshipers Therefore the Levitical Priesthood is nothing being compared to the Priesthood of Christ. Until Argum. 7. These gifts and sacrifices and the other offices of the Levitical Priests were imposed as a yoak and burden onely till the time of Reformation i. e. till the comming of Christ who would reform the imperfect sacrifices and gifts of the old Priesthood and they being abolished hee would introduce a more perfect gift and sacrifice Therefore the Priesthood of Christ is more perfect c. Vers. 11. But Christ being come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Argum. 8. Christ is the High Priest not of types but of spiritual good things of Justification Sanctification and Salvation which were figured by the types Therefore c. By a greater Argum. 9. Christ had a greater and more perfect Tabernacle not made with hands not of a common structure viz. the Tabernacle of his body which was formed in the womb of the Virgin by the Holy Ghost after a special manner without the spot of Original sin in which Tabernacle the fulness of the Godhead dwels Therefore his Priesthood is far more excellent than c. Vers. 12. Neither by the blood of Goats and Calves but by his own blood hee entred in once into the holy place having obtained eternal redemption for us Argum. 10. Christ offered not the blood of Bulls or Goats as the Levitical Priests but his own blood and the same is made the Priest and the Sacrifice Therefore his Priesthood c. Once Argum. 11. Christ hath once entred into the true holy place i. e. Heaven and there abides not often as the Levitical Priests into the typical holy place Therefore his Priesthood c. Eternal Argum. 12. Christ hath purchased eternal Redemption with his own blood which was impossible for the Levitical Priests Therefore his Priesthood is more excellent than c. Vers. 13. For if the blood of Bulls and of Goats and the Ashes of 〈◊〉 Heifer sprinkling the unclean sanctifieth to the purifying of the flesh 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the Living God Shall purge Argum. 13. Confirming the former The blood of Christ purges the conscience partly as the conscience seeing full satisfaction made in the death of Christ to divine Justice for it self closeth with its perfect discharge and rests therein partly as the power of sanctifying the heart to the service of God flowes from him For if Hee confirms this Argument a minori The blood of Bulls and other types performed what they were appointed to viz. Ecclesiastical purification of the outward man that hee might be sanctified to the works of external worship how much more shall the blood of Christ the Antitype perform that which is signified by the types viz. The purifying of the conscience from sins to the service of God Sins are called dead works because they deserve death and make sinners guilty of death By the Spirit Argum. 14. In the Sacrifice of Christ the Eternal Spirit or Christ as God acted the chief parts of the Priest and offered up himself as a man without spot for a Sacrifice Therefore his Priesthood is so much the more excellent than the Levitical as God is more excellent than man and his holy humanity than a beast Vers. 15. And for this cause hee is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Argum. 15. Under the Old Covenant neither Remission of sin nor the Inheritance of Eternal Life was given to them that were called but for the sake of Christs death interceding under the New Covenant to which end hee being now the Mediatour of the New Covenant is ordained for all them that are called Therefore his Priesthood is more excellent
nothing remains but the subduing of enemies and the application of the benefits procured by that Oblation for the good of the Elect. Vers. 15. Whereof the Holy Ghost also is a witness to us for after that hee had said before 16. This is the Covenant that I will make with them after those daies saith the Lord I will put my Laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember us more Argum. 11. The New Covenant founded on the Sacrifice of Christ absolutely without any condition promises to all the Elect full Sanctification I will put my Law c. and remission of sins I will remember them no more as the Holy Ghost testifies Ier. 31.31 c. Therefore the Sacrifice of Christ c. Vers. 18 Now where remission of these is there is no more offering for sin Argum. 12. That one Sacrifice of Christ obtains from God full pardon of sins to the faithful under the New Covenant that hee neither leaves any place for the repetition of it nor to any other offering for sin Therefore the Sacrifice of Christ is more excellent than the Levitical The Second Part of the Chapter Vers. 19. Having therefore Brethren boldness to enter into the Holiest by the Blood of Iesus The second paâ—â— follows wherein hee brings the precedent Doctrine into use by way of exhortation consisting of divers branches That with confidence in God to ver 23. promoting the work of Holiness in themselves particularly and in all the members of the Church in general to ver 26. they patiently and confidently persevere in the Faith unto the end And briefly this whole exhortation may bee gathered into this Proposition Yee ought with confidence patiently to persevere in your endeavours after holiness The Arguments of this exhortation which prove and inforce this Proposition are nineteen whereof some alluding to types so hee lays them down that withall hee may raise the minds of the Hebrews to the excellency of the thing signified Having Argum. 1. Yee have together with us boldness by Faith in your prayers in this life of entring into Heaven and full possession after this life by approaching unto God himself Therefore ought yee with boldness to persevere in the Faith By the blood Argum. 2. By the blood or death of Jesus Christ as by a full price of our Redemption and Reconciliation this priviledge is procured for you that in all your necessities yee may freely open your minds to God Therefore ought yee boldly to persevere Vers. 20. By a new and living way which hee hath consecrated for us through the veil that is to say his flesh Argum. 3. Christ being made man and uniting himself with us in our common nature hath dedicated his flesh or his humanity to this use that yee with us being advantaged with this communion of nature by his Mediation as by a new way plain safe and living which quickens those that walk in it and refreshes the weary yee may come unto God as the Levitical High Priest entred by the veil into the Sanctuary Therefore ought yee to persevere with confidence in God Vers. 21. And having an High Priest over the house of God Argum. 4. Wee have Christ our High Priest who goes before us in the way bearing the iniquity of the inferiour Priests lest the things which are done amiss by us in our imperfect services might hinder our access to God Therefore c. Over the Argum. 5. Wee have Christ very tender towards us over the house of God who hath power to admit into Heaven whom hee will and of assigning a place to them that are entered as he please and out of the treasury of his grace to bestow upon them as much as can be desired Therefore c. Vers. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 23. Let us hold fast the Profession of our Faith without wavering for hee is faithful that promised Argum. 6. The priviledge of a new and sincere heart is given to Beleevers to a full assurance of Faith and a peaceable conscience in Christ and to holiness of life which were signified by the Legal washings yee therefore by Faith apprehending your priviledge with us and applying to your selves the virtue of Christs blood by Faith being assured yee ought together with us in Sanctification of life to approach nearer unto God and to cleave unto him that yee may the more boldly persevere Faithful Arg. 7. God who hath promised all grace to them that hope in him that they may perseveâ—e to salvation is faithful Therefore c. Vers. 24. And let us consider one another to provoke unto love and to good works 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching Argum. 8. Unless yee diligently take heed that by all waies and means which make for your particular or the Churches perseverance in general viz. by considering one another and exciting one another to love and to good works by attending publick meetings and preserving the unity of the Church c. there is danger leâ—t a separation or Schism follow and at length Apostacy from the Faith as experience testifies in the persons of some Therefore c. So much the more Argum. 9. The day of judgement approacheth wherein to those that persevere in and apostatize from the Faith a reward shall bee given according to their works Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the truth there remaineth no more sacrifice for sins Argum. 10. Unless yee persevere in the Faith or if after the acknowledgement of the truth of the Gospel wilfully or on set purpose yee fall back from the Gospel which is to sin against the Holy Ghost there remains no more Sacrifice for sin nor by consequence remission of sin if so be yee rejecting Christ and his Sacrifice maliciously there is no more Sacrifice for sin left Therefore lest yee fall into this abysse yee ought carefully to persevere Vers. 27. But a certain fearful looking for of judgement and fiery indignation which shall devoure the adversaries Argum. 11. There abides for Apostates who knowingly and willfully reject Christ and maliciously betake themselves to the adversaries side a fear of the dreadful judgement of God and of eternal fire which shall devoure all the enemies of Christ and chiefly Apostates Therefore ought yee to persevere in the Faith Vers. 28. Hee that despised Moses Law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose yee shall hee bee thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith hee was sanctified an unholy thing and hath done despite unto the spirit of grace
another World in effect of that which was of old changing the holding and nature and use of all things to his Subjectâ— For a man ere hee come in to Christ is Gods enemy and to him all things in the World are enemies the Host and Souldiers of his dreadful Judge But after a man is made Christs Subject they turn all to bee his Friends and his Fathers servants working altogether for his good That is another and a new World indeed 2. It is called the World to come because albeit this change began with the work of Grace before Christ came yet it was nothing in comparison of the World iâ— come under the Messias And that which is now under the Gospel is little or nothing in comparison of that glorious change of the nature and use of all things unto Christs Subjects which is to bee revealed at his last coming Then whatsoever thing wee have hitherto found to our good since wee knew Christ it is but little to what shall bee our World is but to come 1 Cor. 15.19 3. The World is put in subjection to Christ that hee may dispose of it at his pleasure Then Christ is twice Soveraign Lord of the World once as Creator again as Mediator in his Manhead to make all the creatures in heaven and earth serve nill they will they to farther the work of full Redemption which hee hath undertaken 4. Hee excludeth the Angels from this honour Then In Christs Kingdom the Angels are in subjection to Christ for the good of his Subjects no less than sheep and oxen as the Psalm saith and not to bee adored with him as Soveraigns over us Vers. 6. But one in a certain place testified saying What is man that thou art mindful of him Or the Son of man that thou visitest him 7. Thou madest him a little lower than the Angels Thou crownedst him with glory and honour and didst set him over the works of thine hands 1. Being to prove by Scripture his purpose hee citeth neither Book nor Chapter but the words which are of the eighth Psalm and fourth Verse Then The Apostle will have the Church so well acquainted with text of Scripture that at the hearing of the words they might know where it is written though neither book nor verse were cited 2. The Prophet looking on man even on Christs manhead wherein hee was humbled hee wondereth to see mans nature so highly dignified above all creatures Then 1. The baseness of mans natural being compared with other more glorious creatures maketh Gods love to us above all other creatures so much the more wonderful 2. Christs Humiliation and Exaltation were both foreseen and revealed by the Prophets Vers. 8. Thou hast put all things in subjection under his feet For in that hee put all in subjection under him hee left nothing that is not put under him But now wee see not yet all things put under him 1. Hee proveth that Angels are in subjection to Christ because the text of the Psalm saith All is put in subjection and so neither Angels nor other creatures are excepted Then 1. For understanding of the meaning of Scripture it is necessary to consider not only what it saith expresly but also what it saiâ—h by consequence of sound reason 2. And whatsoever is rightly deduced by evidence of sound reason of the words of Scripture is the meaning of the Scripture as if it were spoken expresly 2. Hâ—e saith There is nothing left that is not put under Christ. Then Not good Angels only but all Spirits and all that they can do also are subject to Christ and hee can make them nill they will they contribute to the furtherance of his own purpose for the good of his Subjects and hurt of his foes 3. Because Christs enemies are still troubling his Kingdome hee moveth a doubt saying Wee see not yet all things put under him Then 1. The troubles of Christs subjects hinder the natural mind to perceive the Glory of Christs advancement 2. Carnal reason the Proctor of mis-belief will admit no more of divine truth than it is capable of by sense Vers. 9. But wee see Iesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour that hee by the Grace of God should taste death for every man 1. Hee answereth the doubt saying Wee see Jesus crowned with glory and honour and so a course taken for putting all that oppose him farther and farther under him Then 1. The subjection of all things to Christs Throne cannot bee seen but in the exaltation of his person 2. When wee see his person exalted to such high dignity in heaven it is easie to see him put all under that riseth up against him 3. That which may bee taken up of Christ partly by his word and doctrine partly by his miraculous works and extraordinary gifts of the Spirit powred out upon the Primitive Church partly by his ordinary and powerful working upon the souls of his own since that time unto this day humbling and comforting changing and reforming mens hearts and lives I say these evidences of his Power do make a spiritual eye in a manner to see Jesus the worker of these works crowned with glory and honour 2. Hee meeteth another doubt arising from the abasement of Christ in his sufferings and death to which hee answereth in the words of the Psalm first that it was fore-told in that same Psalm that hee was to bee made for a little lower than the Angels to wit by suffering of death Then 1. The Cross of Christ is a ready stumbling block for a carnal mind else what needed the removing of the scandal 2. It is true indeed Christ in his humiliation was abased under the Angels and emptied 3. This abasement was but a little and for a short time 4. It was fore-told in the Psalm that speaketh of his Exaltation 5. If wee look to the Scripture fore-telling wee shall not stumble at Christs Humiliation 3. Hee giveth a farther answer by shewing the end of Christs Suffering to bee for our cause in the favour of God to us That hee should by the Grace of God taste Death for every one of us Then 1. Christs suffering was not for his own deserving but for ours and therefore should bee glorious in our eyes 2. Every Believer and Elect Soul hath interest in that death of his and so every man bound to love him and magnifie him for it and to apply the fruit of it to himself 3. This death was but a tasting of death because hee continued but a short time under it for his short suffering was so precious that hee could not bee holden by the Sorrows of Death but Death for a little was sufficient and therefore should diminish no mans estimation of him 4. It was by the Grace of God that his Death for a short should stand for our Eternal and therefore gracious and glorious should these his sufferings bee
his eternal Generation of the Father hee hath this Prerogative 3. The Church is Christs own House and hee may dispose of it and of the service thereof as pleaseth him Men who are but servants must change none of the Ordinances of Gods worship in it But Christ â—ay change the Ordinances of his own worship and therefore alter the Ordinances of Levi and appoint a more simple form of external worship in place thereof 2. Hee expoundeth this House to be the company of true Beleevers Then 1. The Church of God under the Law and under the Gospel are one Church one house of God in substance and all the faithfull then and now lively stones of this house 2. The Church have God dwelling and conversing and familiarly manifesting himself amongst them 3. Hee addeth to a condition If wee hold fast the confidence and the rejoycing of the hope firm unto the end That is If wee continue stedfast in the Faith inwardly griping the promised glory by hope and outwardly avowing by confession Christs truth whereby hee neither importeth the possibility of final Apostacy of the Saints nor yet mindeth hee to weaken the confidence of Beleevers more than hee doubteth of his own perseverance or mindeth to weaken his own Faith for hee joyneth himself with them saying If wee hold fast But writing to the number of the visible Church of whom some not being sound might fall away and by their example make some weak ones though sound stumble for a time to the dishonour of the Gospel hee putteth a difference betwixt true Beleevers who do indeed persevere and time-servers who do not persevere to whom hee doth not grant for the present the Priviledge of being Gods House This conditional speech then importeth 1. That some Professors in the visible Church may make defection and not persevere to the end 2. That such as shall make final defection hereafter are not a part of Gods house for the present howsoever they be esteemed 3. That true Beleevers must take warning from the possibility of some Professors Apostacy to look the better to themselves and to take a better gripe of Christ who is able to keep them 4. That true Beleevers both may and should hold fast their confidence unto the end yea and must aim to do so if they would persevere 5. That true Beleevers have ground and warrant in the promises of the Gospel both to hope for salvation and to rejoyce and glory in that hope as if it were present possession 6. That the more a man aimeth at this solid confidence and gloriation of hope the more evidence hee giveth that hee is of the true house of God Vers. 7. Wherefore as the Holy Ghost saith To day if yee will hear his voice 1. In the words of the Psalm 95. vers 9. hee exhorteth them to beware of hardening their hearts in unbelief The words of the Psalm are called here The saying of the holy Ghost and of the God of Israel 2 Sam. 23. 2 3. Then 1. The authority of the Scripture is not of man but of the Holy Ghost 2. The Scriptures are no dumb letter but the voice of the holy Ghost who by them speaketh 3. The Holy Ghost is God the inspirer of the Prophets that wrote the Scripture 4. The Holy Ghost is a distinct person of the God-head from the Father and the Son exercising the proper actions of a person inspiring the Prophets inditing the Scriptures and speaking to the Church 2. In the words of the Exhortation To day if yee will hear his voice harden not your hearts Observe 1. That while men have the offer of salvation and the word preached unto them it is their day 2. That by the outward hearing God requireth the heart to be brought down and mollified 3. That hee requireth presenâ— yeelding To day while hee calleth without delay because wee cannot be sure how long God will spare or continue his offer beyond this present 4. Hee that studieth not to yeeld his heart to beleeve and obey Gods word sounding in his ears hardeneth his heart For what is it else not to harden their heart but heartily to beleeve and give obedience Vers. 8. Harden not your hearts as in the provocation in the day of temptation in the wilderness 9. When your Fathers tempted mee proved mee and saw my works forty years Hee proveth the danger of this sin in the example of their Fathers As in the day of provocation when your Fathers tempted mee Exod. 17.7 whence wee learn 1. That the evil of sin is not seen till the consequences thereof be seen what provocation it giveth to God and what wrath it draweth down on the sinner 2. It is safest to take a view of our danger by any sin in the person of others who have fallen in the like and have been punished 3. The sins that our Predecessors have been given unto wee should most carefully watch against 4. That Gods Bounty Patience and Means of Grace the longer they be abused aggravateth sin the more Vers. 10. Wherefore I was grieved with that Generation and said They do alway erre in their hearts and they have not known My Waies God pronounceth the Offenders guilty and then giveth Sentence of Doom upon them for their guiltiness They erre in heart saith the Lord. Then 1. Mis-beleeving and disobeying of the Word preached is not reckoned with God for simple ignorance of the mind but for a wilful ignorance and erring of the heart which is worse For the ignorance of the mind simply is I know not but the errour of the heart is I will not know I care not I desire not I love not to know nor obey And such is the ignorance of those who have the Means of Knowledge and Reformation and yet remain in their sins 2. Such obstinate ignorance and wilful disobedience provoketh God to cast away the Sinner and not to deal any more with him Vers. 11. So I sware in My Wrath They shall not enter into My Rest. For their Doom God debarreth them from His Rest That is from all the Comforts of His Fellowship and giveth them Torment in stead of Rest. Then 1. Obstinate Disobedients of the Voice of the Gospel lye near hand final off-cutting 2. If God give over a man to such hardness of heart as still to work contrary to the light of Gods Word Hee hath apparently denounced and sworn to condemn and seclude from Heaven such a Soul 3. It is onely such obstinate ones as go on hardening their heart against Admonitions of the Word that God hath sworn to debar If a man bee found mourning for his former obstinacy the Decree is not gone forth against him Vers. 12. Take heed Brethren lest there be in any of you an evil heart of unbeleef in departing from the Living God 1. From the former Example hee warneth them to beware of an evil heart of unbeleef and so to eschew Apostacy Then 1. Mis-beleef is the main Root of Apostacy
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
brook with Gods approbation how mean soever it seem before the world 2. When honour and a good conscience cannot be kept together let the honour be quitted and the preferment go 4. When hee was come to years hee did this Then 1. What one hath done in his non-age or ignorance is not reckoned when after riper consideration hee amendeth it 2. The more ripely and advisedly a good work be done it is the more commendable Vers. 25. Chusing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season The reason of his refusal is the estimation which hee had of the estate of Gods people how afflicted soever above the pleasures of sin Then 1. Hee who chuseth the priviledges and fellowship of Gods people must chuse their affliction also 2. The Riches Honour and Pleasure which a man enjoyeth with the disavowing of true Religion and want of the society of Gods people which hee might have are but the pleasures of sin 3. What pleasure a man can have by sin is but for a season 4. It is better to be afflicted for a season with Gods people than to live with the wicked with pleasure for a season and it is greater misery to be in a sinful state than in an afflicted state Vers. 26. Esteeming the reproach of CHRIST greater Riches than the Treasures of Aegypt For hee had respect unto the Recompence of Reward Hee commendeth the work of Moses his Faith by the motives thereunto whereof the first was The high estimation of the reproach of Christ. Then 1. Moses and GODS People in his time did know CHRIST or else they could not have born his Cross and suffered for him 2. Christianity is as old as true Religion 3. The Cross and Reproach hath attended on true Religion in all Ages 4. What reproach men suffer for true Religion is reckoned to be Christs reproach and not theirs 5. Reproach and Shame is the heaviest part of the Cross for under it is all comprized here 2. The next Motive was His respect unto the Recompence of the Reward which also made him to esteem the Reproach his Riches Then 1. There is a reward for such as suffer reproach for Christ. 2. It is lawful yea needful for men to have respect unto this reward and to draw encouragement from it even for their own strengthening 3. Though the Cross seem terrible yet Faith can peirce through it and behold the reward following it 4. When sufferings for Christ are rightly seen they are the richest and most glorious passage in all our life Vers. 27. By Faith hee forsook Aegypt not feating the wrath of the King for hee endured as seeing him who is invisible Another work of Faith is his leading of the people from their dwelling places in Aegypt to the Wilderness with the hazard of the wrath of Pharaoh if hee should overtake them Then whatever it seem unto us now after it is done it was no small Faith at that time to undertake such a buâ—â—ness to turn his back upon a fertile land and go with such a company without provision to the wilderness 2. His Faith is commended for not fearing the wrath of the King Exod. 2.14 Moses feared the wrath of Pharaoh and fled After that Exod. 10.29 Hee feared not another Pharaoh as terrible as the former Then Where natural courage would succumb Faith will sustain yea and make a man endure as it is spoken in the next words where natural courage having led him on a little would forsake him at length 3. The encouragement unto this work was Hee saw him that is Invisible That is hee apprehended by Faith God more powerful than Pharaoh and more terrible Then 1. Faith openeth the eyes to see God in a spiritual manner who by sense or imagination carnal cannot be conceived 2. The beholding of the invisible God is able to support a mans courage against the terrour of men and all things visible and nothing else can do it Vers. 28. Through Faith hee kept the Passeover and the sprinkling of blood lest hee that destroyed the first-born should touch them Another work of his Faith is His keeping of the Passover That is the Sacrament of the Angels passing over and not destroying the people Then 1. It is usual for Scripture speaking of Sacraments to give the name of the thing signified to the sign because the sign is the memorial of the thing signified Circumcision is called the Covenant Gen. 17.13 because it is the memorial thereof The Paschal Supper for the like cause is here called the Passeover which was the work of the Angel because it was by appointment the memorial of it So the Cup in the Lords Supper is called The New Testament in Christs Blood and the Bread in the same Supper is called The broken Body of Christ because it is the memorial thereof 2. It is the work of Faith to celebrate a Sacrament rightly 3. As Moses celebrated the Passeover in assurance that the destroying Angel should not touch the people of Israel So may every Beleever be certified by using the Sacrament that the grace promised and sealed in the Sacrament shall be bestowed Vers. 29. By Faith they passed thorow the Red Sea as by dry Land which the Aegyptians essaying to do were drowned Hee joyneth the Faith of the true Israelites with the Faith of Moses for whose sakes the rest of the incredulous multitude got the benefit of Delivery also through the Red Sea which was the fruit of the Beleevers Faith Whence wee learn 1. That Faith will finde unexpected deliveries and out-gates where it might seem altogether impossible 2. Yea means of destruction by Faith may be turned into means of preservation 2. The fruit of Faith is evidenced by the drowning of the Aegyptians essaying themselves to follow that way which Faith had opened to Israel Then 1. Presumption in unbeleevers will set them on work to go thorow the same dangers which beleevers pass thorow but without all success For Beleevers shall escape where unbeleevers shall down 2. The benefit of Faith is best seen when the evil of unbeleef is seen Vers. 30. By Faith the walls of Jericho fell down after they were compassed about seven daies Hee ascribeth the down-throwing of the walls of Jericho to Faith making the Beleevers onely to compass them seven daies Then 1. What God doth for beleevers is reckoned the work of Faith because Faith setteth God on work so to say and his power imployed by faith worketh the work 2. Faith will throw down strong Holds and overcome seeming impossibilities 3. Faith must use such means as God appointeth albeit they seem but weak 4. It matters not how weak the means be if faith have a promise to prevail thereby 5. The means must be constantly used during the time that God appointeth them to be followed Vers. 31. By Faith the Harlot Rahab perished not with them that believed not when she had received the Spies
towards your poor and afflicted Brethren yee shall have judgement it is to be feared without mercy Therefore avoid respect of persons Rejoyceth Argum. 10. If yee exercise mercy especially towards your poor afflicted Brethren as the Gospel requires yee have no reason to fear wrath or judgement without mercy but yee may by this be certified of Gods mercy whereupon relying yee may rejoyce against the severity of Judgement meerly as from which yee are delivered through the mercy of God Therefore unless yee would renounce mercy and make your selves obnoxious to judgement yee ought to avoid this respect of persons which is joyned with cruelty The Second Part. Vers. 14. What doth it profit my Brethren though a man say hee hath Faith and have not works can Faith save him The other Admonition for avoiding the vanity of boasting touching a vain and idle Faith The Proposition is determined in the first words That the Profession of Faith is unprofitable and vain which is destitute of works Hee proves this by nine Arguments Argum. 1. Because such Faith which is void of fruits cannot save him that boasts of his vain Faith Therefore his profession is vain Vers. 15. If a Brother or Sister be naked and destitute of daily food 16. And one of you say unto them Depart in peace bee you warmed and filled notwithstanding yee give them not those things which are needful to the body what doth it profit Argum. 2. Verbal profession of empty charity is vain and unprofitable both to him that professes it and to the hungry to whom words are given in stead of meat Therefore also the meer Profession of Faith is vain Vers. 17. Even so Faith if it hath not works is dead being alone Argum. 3. Charity which consists onely in an outward profession is dead Therefore also Faith which consists in an outward profession without works is dead and vain Vers. 18. Yea a man may say Thou hast Faith and I have works Shew mee thy Faith without thy works and I will shew thee my Faith by my works Argum. 4. Such a profession of Faith is apparently vain when it shall come to the tryal as it appears in the supposition of the Dialogue set down betwixt the true beleever who can shew his Faith by his Works and the boasting hypocrite who cannot demonstrate his Faith by his life and works Therefore that boasting of Faith is vain and unprofitable Vers. 19. Thou beleevest that there is one God thou dost well the Devils also beleeve and tremble Argum. 5. Faith which is called Historical whereby wee beleeve the Truth of the Articles of Faith touching the unity of God and such like although this bee good yet it is not sufficient to salvation it is not saving Faith Because the Devils beleeve the Truth of the Divine Word and tremble Therefore much less doth the vain profession of Faith destitute of works profit to salvation Vers. 20. But wilt thou know O vain man that Faith without works is dead Argum. 6. Propounded by way of Dialogue Hee that glorieth and resteth upon such Faith that is without works not knowing it to be dead is a vain and empty man as a vessel the more empty it is the more it sounds and hence hee proceeds to the seventh Argument Vers. 21. Was not Abraham our Father justified by works when hee had offered Isaac his Son upon the Altar Argum. 7. Proving that faith without works is dead and consequently the profession of faith which wanteth works to be vain from the example of Abraham who in the foresaid matter touching the demonstration of his faith whether it were alive or dead is found and declared just by his works and here by an interrogation he urges the conscience of the hypocrite Abraham the Father of the faithful is justified before the whole world because his faith was not dead but alive by his works when he had offered Isaac his son upon the Altar in testimony of the sincerity of his faith or that he by a lively faith believed in God and pleased not himself in the vain profession of an idle or dead faith as many do Therefore faith which is without works is dead and vain And so Iames very well agreeth with â—aul For Paul argues thus Rom. 4.2 If Abraham was justified by works he hath whereof to glory but not before God therefore he is not justified before God by works But Iames argues thus Abraham is justified by works before men who might say to him Shew me thy faith by thy works or demonstrate to me that thy faith is not dead but alive From which antecedent it doth not onely follow Therefore faith without works is dead but also the conclusion agreeing with Pauls conclusion Therefore Abraham is justified before God not by that dead faith and void of works but by a lively faith and efficacious in works and so the Apostles agree very well Vers. 22. Seest thou how faith wrought with his works and by works was faith made perfect He shews that this is the minde of Iames by convincing the boasting hypocrite glorying of a dead faith from this that the faith of Abraham together with the profession of faith had works joyned with it so that his faith is declared to be perfected by works and not found vain or dead Vers. 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God From hence also he infers an exposition of that Scripture which Paul cites in the matter of Justification by faith and so he fully demonstrates his consent with Paul Seeing that Abrahams faith is perfectly declared by his woâ—ks or the fruits thereof then it is declared plainly that the Scripture hath spoken true He believed c. And so when it is said that faith was imputed to Abraham for righteousness it is manifest that it is to be understood of faith not dead but lively and operative by works And Iames here sheweth that this exposition of the Scripture is the fulfilling and the full sense of it He saith that Abraham was called the friend of God that we may understand that sincere reconciliation with God is wrought by faith and true friendship is demonstrated by the manifestation of faith in works of obedience Vers. 24. Ye see then how that by works a man is justified and not by faith onely The conclusion follows from these premises against the boasting of hypocrites touching their vain faith that all proâ—â—ssing faith before men are justified by their works and not onely by the profession of their faith or by a dead and vain faith which you hypocrites boast of Vers. 25. Likewise also was not Rahab the harlot justified by works when she had received the Messengers and had sent them out another way Argum. 8. Rahab the Harlot was justified before Israel viz. that she truly believed in God and was truly converted by works when she had received the
Nation because God consecrated them to himself in purity of life A Peculiar people because God had redeemed and chosen them to himself for a treasure and inheritance Hath called Argum. 10. God hath called you out of the darkness of sin misery and unbelief to the knowledge of the Gospel of truth and participation of the glorious light of that truth that the wisdom goodness justice and other vertues of God might shine in you as in an image Therefore it becometh you to desire and suck in the milk of Evangelical Doctrine Vers. 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy Argum. 11. Confirming the former the gathering in of the rejected Hebrew Nation and the Reconciliation prophesied of by Hosea Chap 2. vers 23. began to be fulfilled in you believing Hebrews and indeed out of Gods meer grace to you Therefore ye are bound diligently to obey the foresaid Exhortation Vers. 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. The second Exhortation to holiness is twofold 1. That they abstain from all lusts of the flesh or of corrupt nature whether they shew forth themselves in soul or body 2. That they carry themselves honestly i. e. holily innocently and justly before men Pilgrims The reasons of the Exhortation are five which prove that they ought to abstain from fleshly lusts Reas. 1. Ye are Strangers or Pilgrims not onely because ye are banished from your Countrey but also because the sons of God wheresoever they live are strangers Therefore ye ought to abstain from fleshly lusts War Reas. 2. Ye cannot obey the lusts of the flesh but to your own hurt for the lusts of the corrupt old man are opposite to eternal salvation and war against the saving of your souls Therefore ye ought to abstain from them Vers. 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation Reas. 3. Unless ye obey the Exhortation ye will give occasion to the unbelieving enemies of the Gospel as to evil doers who took all occasion of speaking evil of you Therefore ye ought to obey the Exhortation Good works Reas. 4. It is not sufficient that by your innocency ye take away from your enemies the occasion of evil speaking but they are also to be convinced by your good works and their mouthes to be stopped that they may not speak evil of you when they most desire it Therefore ye ought to obey this Exhortation Glorifie Reas. 5. This will be a fit and proper means for the conversion of unbeliever and for their giving glory to God when it shall please him by his grace to visit them and to draw them to believe in Christ Therefore ye ought to obey the Exhortation Vers. 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as Supreme The third Exhortation drawn especially from the former is of obedience to the Magistrate which he calls an humane Ordinance because although all power in general is the Ordinance of God yet the particular manner of Government rather by a Monarchy than any other way or by Aristocrary or Democracy or any other Government mixed of these is not determined by God but it is left to be determined by every Commonwealth which when it is determined it is called the Ordinance of man which is ratified by God or his Ordinance For although in Ecclesiasticals and Spirituals Christ alone hath the Dominion and Authoritive power and retains it to himself nor doth he suffer any Dominion but a meer Ministration subordinate to himself in his spiritual Kingdom yet he hath in Civils constituted a subordinate Dominion and called men Gods although not absolutely Therefore whatsoever the form of Government be wherein a Kingdom or Commonwealth shall agree here the Apostle commands the believing Hebrews to yield themselves subjects both to the King as Supreme and to Governours who are sent of him For the Lords sake The reasons of the Exhortation are five 1. The Lord requireth this subjection viz. so far as they do not command any thing against the Lord For God hath given the power of ruling to men for and not against himself Therefore be ye subject Vers. 14. Or unto Governours as unto them that are sent by him for the punâ—shment of evill doers and for the praise of them that do well For Reas. 2. The end of an Ordinance is for the repressing of the wicked and preserving and cherishing the good Therefore for this end ye ought to be subject Vers. 15 For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men Reas. 3. God will by subjection of believers given to Magistrates silence as with a muzzle brutish men who unreasonably rage against the people of God as if they were enemies to Magistrates Therefore be ye subject Vers. 16. As free and not using your liberty for a cloâ—k of maliciousnesse but as the servants of God Reas. 4. Preventing an objection God doth not permit any man to use Christian liberty for a cloak to his maliciousness or rebellion as if Christian liberty exempted any one from the duty 〈◊〉 Civil subjection but being freed from sin ye freely serve the promoting of the justice of God whereof the Magistrate is a Minister Therefore ye ought to be subject to Magistrates and to observe civil order Vers. 17. Honour all men Love the Brotherhood Fear God Honour the King Reas. 5. These four Christian duties are conjoyned 1. To despise no man but to esteem all according to the station wherein God hath placed them 2. Intimately to love those which are of the houshold of faith 3. To 〈◊〉 God 4. To give the honour and obedience 〈◊〉 is due to the Magistrate so that he which hath not performed the latter of these duties is not to be thought to have performed the other sincerely Therefore be ye subject to the Magistrate Vers. 18. Servants be ye subject to your masters with all fear not onely to the good and gentle but also to the froward The fourth Exhortation is to Christian Servants That they not onely reverence their Masters that are more milde and courteous but also those that are severe and froward Vers. 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully There are twelve Arguments of the Exhortation which prove that servants ought to bear the wrongs that are inflicted upon them by their Masters Argum. 1. This is a grace or the glorious work of Gods special grace working in man above the strength of nature if any one by that account that he may please God doth patiently suffer injuries done to him Therefore Servants ought to suffer
store reserved unto fire against the day of judgement and perdition of ungodly men Argum. 4. The Heavens which now are and the Earth which now is are by the same word and his efficacious will reserved unto the fire of the last judgement when the wicked and especially the scoffers at the coming of Christ shall be condemned and perish Vers. 8. But Beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day Hee takes away an Objection The wicked might say why doth hee defer his coming The answer is threefold First Although the Lord seems to defer his coming yet his deferring ought not to be an offence to any because this delay ought not to be estimated by our sense but out of Gods eternity to whom that space of time which seems to us to be very long is but as one day and with whom one day and a thousand years do not differ as to the proportion of measure Vers. 9. The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance Answ. 2. This delaying doth not proceed from slackness as some Judge but from the patience of God towards us to wit the Elect whereas many as yet are not converted and whereof God will have none perish but all in his time to come to repentance which cannot be unless the coming of Christ should be deferred to a season For if God should anticipate the time of judgement decreed by himself some of them which hee hath chosen to salvation from eternity should perish Vers. 10. But the day of the Lord will come as a thief in the night in the which the Heavens shall pass away with a great noise and the Elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up Answ. 3. And Argum. 5. Reproving scoffers from the manner of Christs coming which is described in three things 1. It shall be unawares to men as thieves use to come at such a time when they know they are least expected 2. It shall be with the greatest change of the whole universe 3. With the disanulling of all things wherein the Atheists sought their felicity in the world for the Heavens shall pass away with a great noise the elements shall melt with fervent heat the earth also and the works therein shall be burnt up so that all ought to be sollicitous in preparing themselves rather than to enquire curiously about the manner or time of his coming or to complain of his slackness The Second Part. Vers. 11. Seeing then that all these things shall be dissolved what manner of persons ought yee to be in all holy conversation and godliness The second part of the Chapter follows wherein hee draws this Doctrine into use by an Exhortation to follow after godliness and to perseverance in it The Arguments of the Exhortation are eight Argum. 1. By requiring a testimony from their consciences All these visible works especially which are in the earth are to be dissolved Therefore wee ought to follow after holiness Vers. 12. Looking for and hasting unto the coming of the day of God wherein the Heavens being on fire shall be dissolved and the elements shall melt with fervent heat Argum. 2. Because so it becomes you who expect with hope and hasten with desire to meet the Lord at his coming i. e. it behoves you hoping for the coming of Christ to labour patiently in your vocation and to endeavour after holiness Wherein Argum. 3. Because the coming of the Lord to judgement will be so terrible that the Heavens being on fire shall be dissolved and the elements shall melt with fervent heat Vers. 13. Nevertheless wee according to his promise look for new Heavens and a new Earth wherein dwelleth Righteousness 14. Wherefore Beloved seeing that yee look for such things be diligent that yee may be found of him in peace without spot and blameless Argum. 4. Because according to the promises of God Isa 65.17 and 66.22 wee expect new Heavens and a new Earth wherein the just alone shall dwell Therefore wee ought to endeavour after holiness and righteousness who have this hope Hee calls both the Heavens and the Earth the habitation of the just because the world shall be the Possession Palace and Kingdome of the Elect who shall accompany Christ wheresoever hee shall go Be diligent Hee adds Argum. 5. With a repetition of his Exhortation to holiness Being diligent that being without spot and blameless yee may be found of Christ in peace i. e. being reconciled to God and be accounted the friends of Christ by him when hee shall come to judgement Vers. 15. And account that the long-suffering of our Lord is salvation even as our beloved Brother Paul also according to the wisdome given unto him hath written unto you Argum. 6. With preventing an Objection yee ought to be so far from being overcome with weariness because Christ seems to defer his coming that on the contrary yee ought to account it a sign of salvation given to all of you that this is not delay but rather the forbearance of the Lord and slowness to wrath Even as Argum. 7. Paul in his Epistle written to you Hebrews according to the abundant measure of wisdome given to him diligently exhorts you to follow after holiness and patience under the hope of Christs coming as in many places so especially in the end of Chap. 10.36 verse Therefore ought yee to follow after holiness and patience Vers. 16 As also in all his Epistles speaking in them of these things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction Hee takes occasion from the mention hee made of the Epistle of Paul to the Hebrews of commending the rest of Pauls Epistles for Canonical and to take away the offence upon the difficulty of some places in his Epistles from this that neither the sayings of Paul nor any other Scriptures are wrested unless by those that are unlearned and unstable or perverse men and that to the destruction of them that pervert them Vers. 17. Yee therefore Beloved seeing yee know these things before beware lest yee also being led away with the errour of the wicked fall from your own stedfastness 18. But grow in grace and in the knowledge of our Lord and Saviour Iesus Christ to him be glory both now and for ever Amen Argum. 8. Propounded by way of Exhortation to shake off the idleness of the flesh Being fore-admonished concerning the errours of false Teachers by which they seduce their Disciples from the way of Truth and Holiness yee ought so much the more not onely to beware lest yee fall from your own stedfastness i. e. from the Faith and Obedience
of the Doctrine of Christ wherein with a stedfast purpose of mind yee now stand but also yee ought to endeavour after further progress and growth in grace holiness and in the knowledge or Faith of our Lord and Saviour Jesus Christ. To him be glory Hee shuts up the Epistle with a famous doxology wherein hee acknowledges Christ to be the true God For glory is onely due to God Also hee propounds Christ who is to be glorified both now whilst wee are in the warfare of the world and also in the world to come which hee calls the day of eternity because that whole eternity is one day Glory bee unto him Amen The first Epistle of IOHN Analytically expounded The Contents THere are three Epistles of John the Apostle who writ both the Gospel and the Revelation exâ—ant The scope of this which is the first is to teach by what means wee may have communion with God and how wee may be certain of that communion to a full consolation both in life and death To which end hee propounds the summe of the Doctrine of the Gospel Chap. 1. Hee shews the use of this Doctrine in divers Exhortations to follow after Holiness to love the Brethren to hate the world and constancy in the Faith Chap. 2. Hee prosecutes the Exhortation to the following after Righteousness and brotherly love Chap. 3. In like manner after the Exhortation to beware of seducers hee goes on in an Exhortation to the loving of the Brethren Chap. 4. Lastly That they which beleeve may know themselves to have life and knowing it they may more and more beleeve in Iesus Christ hee gathers together many Notes of Beleevers and Arguments to beleeve Chap. 5. The Method of this Epistle is very artificial for the Christian mysteries and rules of Faith are lincked together as with a chain For alwaies from the end of the preceding Doctrine there ariseth a following Discourse CHAP. I. In this Chapter hee propounds the summe of the Doctrine of the Gospel preached by himself and the rest of the Apostles There are two parts of the Chapter In the first hee confirms the excellency of his preaching and shews the object of Saving Faith to vers 6. In the other hee laies down the notes of a true Beleever to whom the Grace of the Gospel preached truly belongs to the end Vers. 1. That which was from the beginning which wee have heard which wee have seen with our eies which wee have looked upon and our hands have handled of the word of life Hee confirms the excellency of the Gospel which hee preached by eight reasons Of the word Reas. 1. Is contained in the last words of this verse viz. That his Gospel treats of the most excellent object viz. the word of life i. e. of Jesus Christ the Son of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word that wee may conceive the distinction of the person of the Son from the Father and the order of their working seeing that it is the Word of some one viz. the word of the Father And that hee may teach the spiritual and immanent manner of the Sons Generation and that his subsistence is inseparable from the Father and that wee may behold especially his office which is to manifest God and the counsel of God concerning our salvation Furthermore hee is called the word of Life 1. Because hee hath life in himself and hee himself is life 2. Because hee hath purchased life for us and hath shewed it to us and Lastly Because hee applies that to us and brings it about that wee may live an eternal life That which was Reas. 2. Of the excellency of his preaching that it is the ancient Truth preached viz. that which was from the beginning partly inasmuch as there was never any other ground of salvation besides this in Christ alone who is the Lamb slain from the beginning of the world partly because Christ preached by the Apostle did subsist as to his Divinity before his incarnation from the beginning of the world the same SON of GOD and MEDIATOUR of our salvation and was in the beginning of the world when created things did not as yet subsist but began to be or who is the same from eternity to eternity Therefore the subject of our Gospel is most excellent Which wee have seen Reas. 3. Because the Truth preached is certain and experienced by the Apostles because they by the infallible testimony of their senses being eye and ear-witnesses had observed that Christ himself in his own time was manifested in the flesh or incarnate Partly by hearing with their ears day by day the Doctrine of Christ which was published by an holy and audible voice partly by seeing with their eyes both the ordinary and miraculous works his sufferings in the flesh and glorification in his transfiguration and his Resurrection from the dead and by most clearly perceiving them after a most deep inquisition into the truth of the thing Lastly partly by feeling with their hands or handling his flesh or his assumed humane nature From whence the certainty of their testimony concerning Christ offered is so manifest that it cannot be doubtful Therefore most excellent is the truth that is preached by us Vers. 2. For the life was manifested and wee have seen it and bear witness and shew unto you that eternal life which was with the Father and was manifested unto us Reas. 4. By a Parenthesis confirming the former wee have known concerning Christ 1. That hee is life it self the true Jehovah who is essentially life in himself and causally in respect of us For hee is the Author of our life not onely natural but also spiritual and eternal the Author of light and illumination the Author of grace and every pious or commendable motion 2. That he is by divine inspiration manifested to be such and revealed to us and by that revelation seen and acknowledged by us to be that life 3. Whom wee have seen and acknowledge to be the life revealed him wee testifie to be life and preach him to you viz. to be both God eternal and the Procuror Giver and Preserver of eternal life to be communicated unto us 4. Wee have known the Son of God the second distinct person of the Trinity which was from eternity with the Father and from the making of the world did plead our cause with the Father and is now revealed unto us after his incarnation by divine Revelation Therefore this our preaching of Truth and Life is both most excellent and most certain Vers. 3. That which wee have seen and heard declare wee unto you that yee also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. Reas. 5. Through the Truth preached by us Apostles eye and ear-witnesses beleevers are made partakers with us of the same felicity and the same good things Therefore the Truth preached by us is most excellent And our fellowship Reas.
manner The first comparison is in the opposite state of a natural and a spiritual body The first Adam was made a living soul not giving life which had a life indeed but supported as other creatures are with meat and drink c. And not such as could continue life to the body without nourishment But Christ the last Adam is made a quickning Spirit who could communicate virtue to those that were his by his Spirit that without nourishments of the body the most blessed union of body and soul may bee preserved Vers. 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual The second comparison in respect to Order The first Adam had the precedency in the natural state of the body The second Adam was latter in the spiritual state of the body for the imperfect state ought to precede so God is wont to proceed to the highest perfection Hee saith not simply that Adam was before Christ but that the Natural state of the first Adam is first in time in Adam in Christ and in us And our Spiritual state which is from Christ is latter Vers. 47. The first man is of the earth earthy the second man is the Lord from Heaven The third comparison in the order and dignity of the person The first-Man meer man is of the earth earthy whose body rose out of the earth and is resolved again into earth upon the substraction of food whereupon hee could communicate unto us nothing but a terrene life But the second Adam is both man and God from Heaven who although hee hath a body from the earth yet because hee is God from Heaven and therefore is called heavenly as hee could support his body that it should not see corruption though in its own nature terrene and resoluble into dust and as it being raised out of the grave hee could make it every way glorious immortal and heavenly not needing earthly supports So in like manner can hee make our bodies such Vers. 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly From these hee proves the future mutation of the qualities of the body from earthly to heavenly from natural to spiritual by four Arguments Argum. 1. Such as was the earthly Adam the head of our stock after the fleshly propagation such it became us to bee born viz. mortal Therefore as the heavenly Adam our head in respect to regeneration and glorification is after his resurrection viz. Spiritual glorious incorruptible immortal such shall wee bee that are born again of him after our resurrection Vers. 49. And as wee have born the image of the earthy wee shall also bear the image of the heavenly Argum. 2. From its future certainty As sure as wee bear the image of the first Adam in the qualities of our substance being made conform to him in soul and body so sure shall wee bear the image of the second Adam in the glorious qualities of our substance Vers. 50. Now this I say Brethren that flesh and blood cannot inherit the Kingdome of God Neither doth corruption inherit incorruption Argum. 3. The promises of glorifying our bodies or of bringing us into the glorious Kingdome of God ought to bee fulfilled But flesh and blood i. e. our bodies as now they are corruptible cannot enter into the Kingdome of God unless they bee fitted for that glorious state Therefore our bodies shall bee made meet by the mutation of their qualities to enter into the Kingdome of Glory Corruption By way of confirmation to this reason hee adds Argum. 4. Corruption cannot inherit incorruption Therefore necessary it is that our bodies bee changed in their qualities from corruptibility to incorruptibility Vers. 51. Behold I shew you a mystery wee shall not all sleep but wee shall all bee changed Objection 3. What shall become of those that are alive at the comming of our Lord How shall they arise which shall not dye but bee found alive by the Judge at his comming Hee answers by opening the mystery viz. that all shall not die nor rise again but they shall bee taken that remain alive at the comming of our Lord and changed into an eternal state of immortality either in glory or torments which change shall bee in stead of death and a resurrection Vers. 52. In a moment in the twinckling of an eye at the last Trumpet for the Trumpet shall sound and the dead shall bee raised incorruptible and wee shall be changed Hee shews the manner of this change that it shall bee in the twinckling of an eye i. e. in a moment all that are alive and dead shall be summoned by a fearful alarum to the judgement of God Vers. 53. For this corruptible must put on incorruption and this mortal must put on immortality Hee gives two Reasons of this change First Mortality must bee swallowed up of immortality and this mortal body must put on immortality Therefore they shall bee changed that are found alive at the comming of our Lord. Vers. 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall bee brought to pass the saying that is written Death is swallowed up of victory 55. O death where is thy sting O grave where is thy victory Reason 2. The Prophecie of Hosea ought to bee fulfilled chap. 13. v. 14. who fore-told our full victory over death and the grave Therefore they that are alive shall bee changed at the comming of the Lord which shall bee in stead of death Vers. 56. The sting of death is sin and the strength of sin is the Law That this victory may appear the greater hee intimates the victory wee shall have over sin and the Law without which the grave cannot prevail any thing over us for unless satisfaction bee given to the Law sin wrath and death remain in full power But after satisfaction is made to the Law for us sin and wrath are taken away wherewith death is armed as with a sting which being disarmed is abolished and triumphed over Vers. 57. But thanks bee to God who giveth us the victory through our Lord Iesus Christ. Hee shews a twofold use of this victory The first is that thanks may bee given to God who hath given us through Christ victory over death sin and the Law yea verily hee hath imputed the victory of Christ to us and hath made it ours for hee hath died for us and by his resurrection hath obtained for us victory over death that hee might make us conquerours Vers. 58. Therefore my beloved Brethren bee yee stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Another use of this doctrine is this That under hope of the free gift at the day of resurrection wee would persevere constantly in the Faith of the Gospel
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
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.
by Dr. Sibbs The Works of that Eloquent Divine Dr. Playford containing these fourteen Sermons 1 The Mean in Mourning on Luke 23.28 2 The Path-way to perfection on Philip. 3.14 3 The Hearts Delight on Psalm 37.4 4 The Power of Prayers on Mat. 7.7 5 The Sick-mans Couch on Psal. 6.6 6 Gods Blessing is enough on Matthew 4.4 7 Glory weighs down the Cross on 2 Corinth 4.17 8 God bee with you on Rom. 8.31 9 Christs Wounds our Health on Iohn 20.27 10 Say well do well on Mat. 5.10 11 The Kings Crown on Psalm 132.18 12 Good Ground on Luke 8.15 13 Felicity of the Faithful on Psalm 32.6 14 Difference between the Law and Gospel on 2 Corinthians 3.18 in one Vol. in 8. The burthening and unburthening of a loaden Conscience By Mr. Richard Kilby in 12. Milk for the younger Meat for the stronger the substance of Divinity and a Pill to purge out Popery by way of Chatechising by Mr. Mico late of Exeter in 8. A Catechism comprehending the Commandements Lords Prayer and the Creed By Mr. Nicholes of Plymouth in 8. Corpus Christi together with the Demonstration of Antichrist by Iohn Gurney in 12. Gods Summons to a General Repentance by Adam Harsnet in 12. The usefulness and excellency of Christ in a learned peece on the Canticles by Christoph. Iellinger in 8. Divine Emblems and Hieroglyphicks by Francis Quarles reprinted and many errours amended which formerly escaped the Press in 8. The Doctrine of the Bible in 8. An Exposition on the whole Epistle to the Hebrews by David Dixson in 8. The Garden of Spiritual Flowers in 12. The Excellency of a gracious Spirit in 8. By Ieremiah Burroughs Moses his Self-denial in 8. By Ieremiah Burroughs The Saints Inheritance and the Worldlings portion in 8. By Ieremiah Burroughs Most excellent Notes on the whole Book of Psalms by George Abâ—t and lately published by Richard Vines in 4. The Souls Possession of Christ by Thomas Hooker of New-England in 12. The Saints dignity and duty together with the danger of ignorance and hardness by Thomas Hooker in 4. A Treatise of Liberty and Necessity wherein Predestination Election Free-will Grace Merits Reprobation c. is decided and cleared by Thomas Hobbs of Malmsbury in 12. The Covenant of Grace discovering the great worth of a sinners Reconciliation to God by I. Cotton of New-England The second Edition much larger than the former printed by an exact Copy left by the Author in 8. Gospel-Conversation discovering first whether any gracious conditions or qualifications are wroâ—ght in the soul before Faith in Christ secondly how the assurance of a mans salvation is to bee evidenced thirdly the manner of the Souls closing with Christ by I. Cotton of New-England in 8. Wolâ—hii Compendium Theologiae in 12. A Brief of the Bibles History by Ephraim Enock in 12. Resolutions and Decisions of divers practical cases of Conscience in continual use amongst men very necessary for their information and direction in these evil times by Bishop Hall Spare Minutes or Meditations by Arthur Warwick in 12. Deaths Deliverance and Elias fiery Chariot in two Sermons by Alexander Gross in 8. The Power of Christian Magistrates in sacred things by L. Du Mouline History Reader in Oxford in 8. Munition against Mans Miâ—ery by R. Smith in 8. The High Court of Justice a Sermon preached before the Judges at Leicester by Anthony Scattergood in 12. None but Christ by Mr. Clement Cotton the Author of the Great Concordance in 12. The Way to Heaven discovered and the stumbling-blocks removed by R. Purnel in 8. Satan at Noon or Iohn Pordage discovered in his Wiles and Devices and laid open before the Commissioners of Berks by Christop Fowler Minister of Reading first and second part The Psalms of David most excellently translated into meeter and to bee sung in the most usual tunes by Wil. Barton in 12. The Mortified Christian shewing the Nature Signs Necessity and Difficulty of true Mortification with a discovery of Sincerity by Christopher Love in 8. A Glimse discovering the sweet Incomes of Christ to a spiritual heart by Robert Dingley in 8. A most excellent Treatise of eighteen Attributes of God plainly unfolded and applied in 4. Also the Parable of the Wedding Supper together with a discourse of the payment of Tithes by Thomas Larkham Master of Arts sometimes of Trinity Colledge in Cambridge in 8. Three Treatises the first The Young Mans Memento shewing how why when we must remember God The second Now if Ever The third The danger of being almost a Christian by Iohn Chishull Minister of Tiverton in Devon in 12. Apologetical Letter to a person of quality by Bishop Hall in 4. Decapla in Psalmâ—s five Commentarios ex decem legibus antiquis patribus Rab. Historicis poetis a Iohanne Viccars Angl. in folio A Discourse of the Hierarchie of the blessed Angels their Names Orders and Offices with the fall of Lucifer and his Angels by T. Heywood in folio Natures Good-night being a Sermon preached at the Funeral of Mris. Mary Forbs in Devon in 4. All the Sermons which are in print of Mr. Iohn Bond late of the Savoy deceased in 4. Singing of Psalms the duty of Christians under the New Testament or a Vindication of that Ordinance in five Sermons on Ephesians 5.19 wherein are asserted that wee must sing what wee must sing how wee must sing and why wee must sing the second Edition with many Additions by Thomas Ford Minister of the Gospel at Exon in 12. Novum Testamentum Domini nostri Iesu Christi Interprete Theodoro Beza in 12. More exactly corrected and printed for the use of Grammar schools in a larger letter than formerly by R. D. Books of Morality A most compendious and easie way for the keeping of Merchants Accompts after the Italian manner by Ioh. Carpenter Merchant in folio Eâ—â—ans Tacticks or the Art of Embattailing an Army most exquisitely set forth in many brass plates Animadversions of War or the Military Magazine of the truest Rules the most refined Discipline and choice Experiments that these late English and Swedish waâ—s have produced with divers new inventions both of Fortifications and Stratagems also sundry Collections taken out of the most approved Authors either in Greek Latin Italian French Spanish Dutch or English by Rob. Ward Gentleman and Commander in folio The works of that famous Mathematician Mr. Ed. Gunter sometime Professor of Astronomy in Gresham Colledge in London reprinted and corrected with additions by Samuel Foster late Professor of the same Colledge together with his Sector and Canons or Table in this fourth Edition much enlarged in 4. Decimal Arithmetick shewing the use of Napiers Bones by William Barton in 12. The Handmaid to Arithmetick being an easie way to attain Arithmetick speedily also it reduceth all forrein Coins both of Brass Silver and Gold to our English mony also the weights and measures to our English it also makes known what Commodities every Country affords by Nicholas