servants of God reconciled by Faith from the fountain of saving Grace which administers knowledge and strength to their performances And this Doctrine of Faith is propounded by way of confirmation of the Precepts or the Doctrine of manners upon four Reasons All which prove that the aforesaid virtues are to bee endeavored after Hath appeared Reas. 1. Because the Gospel of the Grace of God bringing salvation of all kinds to men being published and manifested hath appeared to all sorts of men Therefore it is meet that men of all sorts shew their thankfulness to God in an holy conversation prosecuting the foresaid virtues Vers. 12. Teaching us that denying ungodliness and worldly lusts wee should live soberly righteously and godly in this present world Reas. 2. Because this Gospel of God doth not onely teach us what duties wee are bound to perform but also instructs us how to draw strength from the fountain of the Grace of Christ from his death and resurrection to deny ungodliness and worldly lusts and to live soberly as to our selves justly as to our neighbours and holily as to God Therefore ought wee to bee ready for the performance of these duties Vers. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ. Reas. 3. Because wee expect eternal life at the second coming of Christ who is the great God one with the Father and the Holy Ghost and our Saviour Therefore it behoves us to bee armed and stirred up to follow after all the foresaid good works which God requireth of us Vers. 14. Who gave himself for us that hee might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Reas. 4. Because therefore Christ offered up himself for us that hee might effectually redeem us from the bondage of sin and purchase us to himself as a peculiar people that wee might follow after good works Therefore if wee would not have that Redemption to bee void as to us wee must of necessity forsake our sins and follow after the foresaid virtues and newness of life Vers. 15. These things speak and exhort and rebuke with all authority Let no man despise thee Hee repeats the command of attending to his Doctrine willing him to insist upon these things i. e. That hee sharpen his exhortations and reproofs with Authority which Authority hee commands that no Professor despise and that Titus do nothing that may expose him to contempt CHAP. III. HEE proceeds to instruct Titus in his office to which end hee adds eight other Precepts Vers. 1. Put them in mind to bee subject to principalities and powers to obey Magistrates to bee ready to every good work Precept 1. That hee command all Christians quietly to give respect to Civil Order i. e. That they submit themselves to the supreme Magistrate and the inferiour Powers or Magistrates that they bee obedient to Civil Laws and shew themselves ready and chearful to every good work for the promoting of which Magistrates are appointed Vers. 2. To speak evil of no man to bee no brawlers but gentle shewing all meekness unto all men Precept 2. Of the duties of Charity towards any our of the Church or within it these duties are four 1 That they respect the credit and reputation of others speaking evil of no man 2 That they bee free from strifes and contentions 3 That they follow after moderation and equity being ready when need requires to part from their private right 4 That they bee gentle towards all even the worst of men Vers. 3. For wee our selves also were sometime foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another Hee gives two Reasons why gentleness should bee shewed towards some Reas. 1. Because wee before our conversion were such as they now are wee are all of us by nature upon many considerations to bee blamed yet wee desired to bee treated courteously and mildly by all Therefore let us deal accordingly with those who are not yet converted Hee sets down five diseases of our Natures 1 Wee were foolish because all the wisdome of men is meer vanity so long as wee know not God for wee are ignorant of the right rule and the true fountain and the due end of our actions 2 Disobedient Because men by nature do nothing of those things which either God or conscience command but that which pleases themselves 3 Straying viz. from the true way which leads to eternal life and being deceived with errours they go further off from God daily 4 Serving with delight divers lusts and pleasures which reign together and as it were by turns challenge a dominion over all the unregenerate 5 Wee were destitute of the true love of God living in malice and envy rejoycing in the hurt and sorry for the good that befalls our neighbour hating one another when all of us were most worthy to bee hated of God Vers. 4. But after that the kindness and love of God our Saviour toward man appeared Reas. 2. Because wee although perverse yet at length were converted by the Grace of God Therefore ought wee to use gentleness towards those that are unconverted and hope well of them who may possibly bee converted by the same Divine Grace Kindness Hee explains this reason and commends the grace that was shewed to us in our conversion and proves it by eleven Reasons Reas. 1. From the more remote cause viz. the goodness and kindness of God which rejoyceth to put forth it self for our advantage and to communicate good to us Reas. 2. From the neerer cause which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God wherewith God is affected to man-kind above all other creatures Reas. 3. From the instrumental cause or the manner of revealing the Gospel which hath no less graciously shined forth upon us and without our procurement than the Sun from whence the similitude of shining forth or appearing is fetch 't rises upon us without our help Reas. 4. From the next cause of our conversion which is the effectual manifestation of God as a Saviour made to us who as soon as hee manifests himself to our hearts not as our Judge to condemn us but as our Saviour to save us by this manifestation of himself hee draws our hearts to him and converts us Vers. 5. Not by works of Righteousness which wee have done but according to his mercy hee saved us by the washing of regeneration and renewing of the Holy Ghost Reas. 5. By way of removing all our works and all merit in us which either went in time before our effectual calling or which could bee fore-seen and considered as if wee had done them Reas. 6. Expresly affirming that mercy is the cause of salvation Reas. 7. Making God the Author of the Sacraments or the external means of salvation and also the Author of our regeneration and so of the internal means whereby wee are
apprehend admire and magnifie but that which is Humane they suspect and only they that are Novices and ignorant altogether of Divine things admire it Not of this world Comparison 2. Humane Wisdome is only of this world or temporary but the wisdome of the Gospel is of the world which is to come or Eternal Of the Princes Comparison 3. Humane Wisdome is of men who although they are accounted by the world for Princes yet they perish with their wisdome and come to nought Vers. 7. But wee speak the wisdome of God in a mystery even the hidden wisdome which God ordained before the world unto our glory The other part of the Comparison The Wisdome of the Gospel is the wisdome of the Living and Eternal God because it was wisely contrived of God and because in it the wonderful Wisdome of God is revealed touching the Salvation and Redemption of men In a mystery Comparison 4. Humane Philosophy is common and obvious to every one that is indued with the gifts of Nature but the Wisdome of the Gospel is a Mystery or hidden wisdome because it is not understood by natural reason as Humane Philosophy but by Supernatural Revelation Before the world Comparison 5. In the antiquity of it the Wisdome of the Gospel is not of yesterday but ordained of God before the world But Humane Philosophy is an invention lately found out and not yet perfected or finished Glory Comparison 6. The Wisdome of the Gospel appertains to Glory and Salvation especially of us who live under grace But Humane Wisdome compared with this appertains not to salvation but vain speculation Vers. 8. Which none of the Princes of this world knew for had they known it they would not have crucified the Lord of Glory Comparison 7. Humane Wisdome may consist with the not knowing of Christ but Divine Wisdome cannot This comparison is confirmed by experience because the chief heads of the Jews and the Rulers of the Gentiles who in respect to their wisdome seemed to get a name in the world understood nothing of the Wisdome of the Gospel which hee proves by this instance because had they known any thing of the Gospel they had either out of reverence to the Divine Power or out of fear been wary of Crucifying the Lord of Glory so ignominiously Vers. 9. But as it is written Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for them that love him Comparison 8. By which hee confirms and illustrates the fourth and sixth comparison The object of Humane Wisdome is apprehended by the external senses and the understanding or the natural light of reason but the object of that Wisdome which is unfolded in the Gospel containing those things which Christ hath procured for us to bee enjoyed in this present and in the world to come cannot bee apprehended either by the outward senses or the understanding founded in sensible things or by the discourse of reason without revelation because the knowledge of it as Isaiah speaks Chap. 64.14 cannot come into the heart of man naturally From all the parts of this comparison arises Argum. 6. The Wisdome of the Gospel which the plain way of preaching it best opens far excells all humane wisdome which only the wisdome of words used for preaching opens and that with obscuring the wisdome of the Gospel Therefore the preaching of the Gospel in simplicity is for the best The sum of all is plainness of speech shews to the hearers the depth of the wisdome of God but wisdome of words shews how learned the Preacher is in humane wisdome Vers. 10. But God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Hee illustrates this Doctrine by answering two Objections Objection 1. From whence therefore do you know the Gospel Hee answers From the revelation of the Spirit through Faith wee understand the subject of the Gospel which hee confirms from the end and properties of the Holy Spirit which is given unto us because the Holy Ghost as it were by searching perfectly knows all things even the hidden things of God and reveals to us these mysteries Vers. 11. For what man knoweth the things of a man save the spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God This property of the Spirit hee proves by way of comparison As the Spirit of a man can best know the things which are in man so the Spirit of God only can know the deep things of God and by consequence reveal them Vers. 12. Now wee have received not the spirit of the world but the Spirit which is of God that wee may know the things that are freely given to us of God Objection 2. But if the Spirit only knows what have you to do with the Spirit Hee answers That the Spirit is given to us that believe not that common spirit of the world not the gift of Eloquence or worldly wisdome but the Spirit or the gift of spiritual grace to this end that wee may know those spiritual gifts viz. Christ with his benefits freely bestowed upon us through the grace of God Vers. 13. Which things also wee speak not in the words which mans wisdome teacheth but which the Holy Ghost teacheth comparing spiritual things with spiritual Argum. 7. Confirmed by the practice of the Apostles Spiritual things ought to bee manifested if the Apostles practice bee to bee imitated not with the painted language of mans wisdome but in a spiritual stile and in words which the Holy Ghost teaches Therefore this is the best manner of preaching This heavenly business cares not to bee adorned but is content to bee taught Hee that speaks saith Peter let him speak as the Oracles of God that is let him use pious language reverend sanctified speaking of divine things as becomes the Oracles of God Spiritual things Confirming this argument hee subjoyns the eighth Because to spiritual things and spiritual men or men indued with the Spirit of God a spiritual stile and manner of speech ought to bee fitted using spiritual arguments taken out of the Scripture which will not bee if the preaching of the Gospel bee cloathed with Rhetorical flourishes and Philosophical sentences with painted speeches for such kind of speech is as much unbecoming the Gospel as Herods Purple Garment was unbecoming Christ Therefore this manner of preaching is the most excellent Vers. 14. But the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can hee know them because they are spiritually discerned Hee illustrates this Doctrine by occurring to an Objection Some man might say This Doctrine of the Apostle cannot bee admitted by humane reason for there is no man but accounts it folly not to set out the most excellent and spiritual things with the most elegant manner of speech Hee answers by distinguishing men or
together and my spirit with the power of our Lord Iesus Christ 5. To deliver such a one unto Satan for the destruction of the flesh that the Spirit may bee saved in the day of the Lord Iesus Argum. 3. Because now besides that ordinary power which you have in the Ecclesiastical Senate viz. you are instructed and obliged also by an extraordinary Power to excommunicate him for truly you have my mind or spirit judgement opinion and authority concerning that wicked person as much in my absence as if I was present Therefore when you are gathered together being fortified by this Apostolical Epistle in which the spirit or mind or opinion of mee an Apostle is contained and by the authority of Christ in whose name the censures of the Church are to bee made that you deliver that wicked one to Satan or excommunicate him Hee sayes Deliver him to Satan because hee that is rejected and cast out of the Church by Excommunication from the Church-dignity of the Saints as to the outward condition of a man the same also is declared to bee as to his outward condition in the Kingdome bondage and power of Satan for to bee a Citizen even in the outward state of the Church which is said to bee the Kingdome of God is a greater honour than to reign without the Church Therefore hee that is Excommunicated hee loses much of his repute and honour and dignity and is reckoned amongst the subjects of the devil Destruction of the flesh Argum. 4. From the end of Excommunication by way of preventing an objection because Excommunication is a means of Repentance and Salvation for truly by this censure the pride of the flesh may bee mortified and the new creature bee saved in the day of judgement Therefore hee is to bee excommunicated Vers. 6. Your glorying is not good know yee not that a little leaven leaveneth the whole lump Argum. 5. Lest the whole Church should bee infected and polluted by the contagion of so great a wickedness as by a little leaven the whole lump is leavened Therefore the Incestuous Person is to bee Excommunicated This Argument is enforced by repeating his reproof of the Corinthians Vers. 7. Purge out therefore the old leaven that yee may bee a new lump as yee are unleavened for even Christ our Passeover is sacrificed for us Argum. 6. Propounded by the continuing of the Allegory because the Christian Church is to bee purged from scandals yea and the hearts of Christians from all the corruption of their old nature with no less diligence than heretofore the houses of the Jews under the Law were purged from common leaven before the Passeover was sacrificed Therefore the Incestuous Person is to bee Excommunicated That yee may bee Argum. 7. From the profitableness of it Yee must endeavour that yee may bee a new and holy society an holy lump or that yee may bee found new creatures really and in deed as yee are unleavened by your obligation and profession or as you are Saints Therefore the Incestuous Person is to bee Excommunicated Passeover Confirming this Argument hee adds the eighth because the thing signified in the Passeover to wit the Sacrifice of Jesus Christ doth not less engage Christians to their duties represented by the celebration and ceremonies of the Feast that is to bee careful that holiness may flourish in us and in the Church than it did oblige the Jews heretofore to observe the ceremonies of the Feast in which the Paschal Lamb being a type sacrificed was set before them Vers. 8. Therefore let us keep the Feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincere truth From hence hee infers as it were by a perswasive conclusion the ninth Argum. That malice and wickedness being put away both from themselves and from the Church and by consequence that Incestuous Person being excommunicated they might worship and serve the Lord cheerfully and holily in sincerity and truth The force of this Argument is this Wee cannot live holily and righteously as the signification of the Feast of the Paschal Lamb typified requires of us unless the leaven of our former life and wicked practices be purged away out of us and the House of God or the Church and unless wee endeavour to keep sincerity and truth in us and the Church Therefore hee is to bee Excommunicated Vers. 9. I wrote unto you in an Epistle not to company with fornicators Argum. 10. Because he before forbad them by his Epistle to have fellowship with Fornicators and by consequence they might understand that Fornicators were to bee Excommunicated from the Church and much more incestuous persons Therefore that Incestuous Person is now to bee excommunicated Vers. 10. Yet not altogether with the fornicators of this world or with the Covetous or with Extortioners or with Idolaters for then must you needs go out of the world Lest they should excuse themselves hee shews them that that Precept concerning vicious persons was not to bee understood by them of those that were in the world or without the Church because thus the Apostle had commanded a thing impossible because they must eitheâ— necessarily live amongst such wicked persons or go out of the world for they lived at Corinth the Citizens whereof with whom the Faithful necessarily must have civil commerce remained for the most part Infidels Vers. 11. But now have I written unto you not to keep company if any man that is called a Brother bee a Fornicator or Covetous or an Idolater or a Railer or a Drunkard or an Extortioner with such a one no not to eat Argum. 11. If you have not been heretofore sufficiently instructed in this business at least yee now have my mind which you have heard out of this Epistle that you must not eaâ— with a Professor or Brother that is a Fornicatour and by consequence that Brother is to bee excommunicated who being convinced of his faults by the Church remains still wicked without repentance Therefore now you ought much more to conclude that the incestuous person is to bee excommunicated Vers. 12. For what have I to do to judge them also that are without do not you judge them that are within 13. But them that are without God judgeth therefore put away from among your selves that wicked person Another reason of the Exposition is given by urging the twelfth Argument for excommunicating the incestuous person because from thence that neither the Apostle nor the Church had right to exercise Church Censures upon those who were without the Church but they were left to the judgement of God onely they ought to conclude that to judge of the members of the Church belonged to them Therefore that wicked incestuous person was to bee taken away from amongst them by excommunication which is the scope of the whole Chapter CHAP. VI. THE THIRD AND FOURTH ARTICLE CONCERNING LAW SUTES AND AVOIDING FORNICATION IN this Chapter the third
Conversion and Salvation of so many men should bee ascribed to the virtue of the Apostle that it should bee wholly ascribed unto God for by so much the more the Power of God is conspicuous in great works by how much the weakness of the Instrument more evidently appeareth Vers. 8. Wee are troubled â—n every side yet not distressed wee are perplexed but not in dispair 9. Persecuted but not forsaken cast down but not destroyed Hee answers 3. That all his afflictions are moderated and hee himself is upheld by God in all things that hee is not destitute of the help of God doth not sink under his burthen that hee doth not forsake God nor dispair is not forsaken of God not left or lost Therefore it matters nothing how weak he is in himself Wee are afflicted hee saith yet not distressed i. e. on every side wee are troubled with adversity but wee are not brought into such streights as to bee over-whelmed but wee are preserved by the help of God in the midst of afflictions Wee are perplexed but not in despair i. e. wee doubt sometimes what may bee done in the dangers of this life but wee are not so destitute that wee are void of all counsel Wee are persecuted but not forsaken i. e. God permits us to bee vexed and evil intreated by the enemies of the Gospel but hee neither permits us to bee slain before the time by him determined neither doth hee withdraw his consolations from us Wee are cast down but not destroyed that is wee sometimes seem presently ready to perish but God helping us wee are kept from perishing Vers. 10. Alwayes bearing about in the body the dying of the Lord Iesus that the life also of Iesus might bee made manifest in our body Hee answers 4. That his afflictions make for the glory of Christ because the Image of Christ suffering and dying may bee seen in them and that the virtue and strength of Christ living may appear in supporting him under so many afflictions Therefore it matters not how weak hee may bee in himself Vers. 11. For wee which live are alway delivered unto death for Iesus sake that the Life also of Iesus might bee manifest in our mortal flesh Hee confirms this from hence that the Apostles who lived in the midst of troubles by the strength of Christs Spirit for the cause of Christ daily undergo danger that the quickning Virtue of Christ may more and more appear in sustaining their fleshly infirmities obnoxious to that miserable condition Vers. 12. So then death worketh in us but life in you Object 2. But not necessarily because thou art the Servant of Christ therefore thou shouldest bee also miserable and contemned For wee Corinthians are Christians and yet wee live more prosperously Hee answers four manner of wayes 1. By granting it to bee so yet by the Wisdome of God it comes to pass that in some stronger Christians as the Apostles the Image of Christ dying might rather appear at least to the world But in others as the weaker Corinthians the efficacy of Christs Life supporting them under extreme afflictions might bee more apparent to the world Vers. 13. Wee having the same spirit of Faith according as it is written I believed and therefore have I spoken wee also believe and therefore speak 14. Knowing that hee which raised up the Lord Iesus shall raise up us also by Iesus and present us with you Hee answers 2. Although the Apostles may bee afflicted more than the Corinthians yet there is the same Spirit of Faith both in them and in the Corinthians by which Faith believing with David Psalm 116. ver 10. The Apostle dare promise to himself together with the Corinthians a glorious Resurrection although now hee is more pressed under the Cross than they Vers. 15. For all things are for your sake that the abundant grace might through the thanksgiving of many redound to the glory of God Hee answers 3. That hee was afflicted for their consolation and confirmation as also that from his afflictions and deliverances occasion of praying and suffering together with the Apostles might not onely bee given to the Corinthians But also occasion of thanksgiving with them for their eminent deliverances from trouble which God forthwith granted to him with the rest of the Apostles and was about to grant Vers. 16. For which cause wee faint not but though our outward man perish yet the inward man is renewed day by day Hee answers 4. That hee was not tyred nor wearied by his afflictions whereof hee subjoyns three Reasons Reason 1. Because as much as was diminished of those goods that made for the maintaining the State of this present life so much was added to his holiness for the increasing of his spiritual life Vers. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Reason 2. Because it did procure an unspeakable weight of glory to the promoting of which afflictions help as instruments and means both of mortification and glorification so that no afflictions are to bee accounted of yea truly the lightness of afflictions which is but for a moment clearly vanisheth and becomes as nothing in comparison with future glory Vers. 18. While wee look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Reason 3. Why hee doth not wax faint is Because saith hee by Faith I look at things eternal and invisible by reason of which I despise all temporal and visible i. e. both Riches Honours and Profits c. I do not look at because those are onely durable for a time but I have my mind intent upon those good and eternal things which God hath promised Therefore I do not weigh the loss of temporal things by all which the Apostle confirmeth the Corinthians lest they should bee offended at his afflictions CHAP. V. HEE goes on to shew more fully his faithfulness in the Ministery by mentioning seven impellent causes whereby hee was moved to faithfulness in the discharge of his duty Vers. 1. For wee know that if our earthly house of this Tabernacle were dissolved wee have a building of God an house not made with hands eternal in the heavens The first impellent cause to faithfulness in the Ministery is his certain confidence of a blessed immortality which after death remains for him and all the rest of the faithful Ministers of Christ of which felicity also the body shall bee partaker in the Resurrection I am perswaded saith hee that after the dissolution of this my frail body I shall continually injoy felicity of soul and the glorious immortality of a raised body why should not I therefore bee faithful so long as I dwell in this mortal body Vers. 2. For in this wee groan earnestly desiring to bee cloathed upon with our house which is from Heaven
Christ paying the price of our Redemption hath obtained by Covenant of the Father that all the redeemed should bee delivered from the prison of darkness ignorance sin and death 2 Inasmuch as Christ infinite in power when hee had once satisfied justice on the Cross broke the bars and chains of sin judgement and the Law wherewith the Devil held the redeemed bound that henceforth they cannot have any power 3 Inasmuch as hee hath made his redeemed his possession and peculiar people that they might not any longer bee the flock of Satan Christ is said to have made a shew of the Devils and to have openly triumphed on the Cross 1 Inasmuch as hee hath valiantly received overcome and extinguished all their temptations and poisoned darts whether immediately cast by them against him hanging on the Cross or hurled by the poisonous tongues of furious adversaries or brandished by the provocation of the ingratitude of his Disciples flying from him 2 Inasmuch as Christ hath turned the malice of the Devils all their subtilties and machinations by which they sought his life incessantly stirring up their slaves to crucifie him till hee hanged upon the Cross to their own destruction and to the most open ruine of their dominion 3 Inasmuch as hee hath shewn himself Lord of Heaven and Earth by signs and wonders in the very time of his crucifying 4 Inasmuch as hee hath shewn openly his power by converting the thief hanging at his right hand and the Centurion standing at his feet 5 Inasmuch as the price of Redemption being already paid the Conqueror not onely in the sight of God and Angels but also in the sight of these Devils and also in the bearing of all beholders cryed out that his work was finished and that to his own eternal glory and the perpetual ignominy of â—his enemies From which it follows that wee must not depart from Christ for the obtaining of any good or that wee might bee delivered from any evil The Third Part. Vers. 16. Let no man therefore judge you in meat or drink or in respect of an holy day or of the new Moon or of the Sabbath daies The third part of the Chapter in which by way of consequence hee brings in a special admonition to beware of some special corruptions of the false Apostles The admonitions are three 1 That they do not regard the judgement and censure of any who shall dare to condemn them for not observing of Mosaical Ceremonies as for example for meat or drink or for neglecting an holy-day or an part of any holy-day or for not observing the Sabbath of the Jews Vers. 17. Which are a shadow of things to come but the body is of Christ. The reason of the admonition is Because those Legal Ceremonies were the shadows of future things which were onely to remain until the body or Christ the truth and substance of them should come which therefore ought to cease after his comming Vers. 18. Let no man beguile you of your reward in a voluntary humility and worshiping of Angels intruding into those things which hee hath not seen vainly puft up by his fleshly mind 2 Is That they beware of the worshiping and invocation of Angels For this end hee alledges seven Arguments Argum. 1. Because whosoever doth teach you this worshiping in very deed hee endeavours to defraud you of the reward of Religion or Life Eternal Voluntarily Argum. 2. Because not from the authority of God but of his own will and lust hee doth deliver this Doctrine Humility Argum. 3. Because hee that teacheth the worshiping of Angels doth hypocritically abuse you with the pretence of humility Intruding Argum. 4. Because hee that teacheth the worshiping of Angel proceeds boldly without the light of the Word of God yea without the light of right reason For hee never saw any thing concerning this Doctrine either in holy writ or with bodily eyes or by the light of sound reason Vainly Argum. 5. Because whosoever teacheth the worshiping of Angels is not humble as hee pretends but swelling in his own carnal opinion is most vainly puffed up Vers. 19. And not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Arg. 6. Because whosoever teacheth the worshipping of Angels is void of true faith hee is not joyned nor cleaves unto Christ although hee know all other things yet hee is ignorant of the vertue of Christ and the grace that is in him yea hee is divided from Christ our head and doth renounce him From which Arg. 7. Because in Christ alone is the storehouse from which all grace and whatsoever is required to life and spiritual growth is abundantly derived to all his members so that neither is it necessary to ask any thing of the Angels neither can any thing be done in that kinde without dishonour done to Christ either by invoking the Angels or by worshipping them after any other manner Therefore ye are to beware of the invocation of Angels In this Argument by the comparison of the humane natural head Christ is described by a sixfold Similitude 1 As the humane natural head hath a body subject to it so Christ hath the Church subject to him as his mystical body 2 As sense and motion is derived from the humane head to the whole body and so to all its members so sense and spiritual motions are derived from Christ to all the members of the Church 3 As from the humane head the conjunction of the nerves and ligaments which go through the whole body are extended so from the head Christ the holy Spirit flows and faith in Christ and love towards our neighbour which are diffused through the whole body mystical 4 As by those junctures life sense and motion is administred to the whole body so by these all spiritual grace is administred to the faithful 5 As by these the members are compacted with the head and amongst themselves so by these Christ and his members are united 6 As by these in the natural body so by these in Christs body mystical first of all there is made an increase of every member and also of the whole body mystical 7 As there is the increase of nature so here of grace the increase of God i. e. great and solid according to the measure given to every one Vers. 20. Wherefore if yee bee dead with Christ from the Rudiments of the world why as though living in the world are ye subject to Ordinances The third Admonition follows with a reprehension because they had subjected themselves to decrees or humane traditions and doctrines of men determining Religion in those things which God hath not determined There are five Arguments of the Admonition or Reprehension 1 Because yee are freed by the death of Christ from all carnal rudiments of Religion such as Judaical ceremonies so that you have no further to do with them yee ought not to admit the
decrees and precepts of men as if as yet after the manner of children under Rudiments yee were obnoxious to such sort of Elements The force of this first Argument consisteth in these five things 1 Christ hath fulfilled that which was prefigured by Moses his ceremonies and by his death hath abrogated those typical ceremonies and that shadowy manner of teaching the Church and worshipping God so that the legal Covenant cannot exact any thing more from him than that which was paid and perfected in his death 2 Christ dying all in Covenant are dead judicially with him whose person Christ hath born Therefore the legal Covenant could exact nothing more from them for whose sake Christ dyed than the Laws of men required of those that are dead For all in him are reckoned as dead 3 All ceremonial Precepts in respect of the authority commanding were divine and heavenly untill Christ But now abolished through Christ they cease to bee divine and begin to bee humane elements or rudiments worldly and carnal not so much in respect to the things commanded as to the mundane authority commanding them 4 So long as the Colossians were not converted to Christ but did live in the world as worldlings free from righteousness so they were slaves to devils and men obnoxious to all manner of servitude and to all kinde of evil 5 But now after they were one body with Christ they were made free by faith and also were set at liberty from all evill neither ought they to submit themselves to any yoak unless to that which Christ would have them subjugated and consequently they ought not to bee subject in the business of Religion to the opinions and traditions of men Vers. 21. Touch not taste not handle not Argum. 2. Because those your superstitious commanders and authors of humane decrees by their precise prohibition of things left at liberty do also discover their tyranny and intolerable hypocrisie in the rigid exaction of their commands such as hee recites with some indignation Taste not touch not and the like in which they were not only willing to continue the Levitical Law contrary to the will of God but also to superadde their rigid exactions of the Law which was abolished Therefore do not yee subject your selves to them Vers. 22. Which all are to perish with the using after the commandements and doctrines of men Argum. 3. Because these corporeal things instituted by God to use that at length in using they might bee consumed and perish c. Therefore it is unjust to prohibit their use under the pretence of Religion Therefore do not yee subject your selves to these commands Of men Argum. 4. Because decrees of this sort are not the commands of God but the commands of men according to which God hath declared that he will not bee worshipped Therefore do not yee admit them Vers. 23. Which things have indeed a shew of wisdome in will-worship and humility and neglecting of the body not in honour to the satisfying of the flesh Argum. 5. With the confutation of an Objection because although these observations have a shew of wisdome as part of a voluntary and not compelled worship as exercises of humility towards Angels as of obedience towards the Governours of the Church as somewhat conducing to the mortification of flesh yet in very deed they have onely a meer shew of wisdome and are of no value or esteem before God Lastly so much as they seem to detract from the body so much they adde to the satisfaction of the flesh or corrupt nature which alwayes most earnestly desires in its forgeries about Religion to satisfie itself CHAP. III. THe second part of the Epistle is concerning the endeavours after a Christian life There are two parts of the Chapter In the first are contained general Exhortations pertaining to true piety and holiness of life to Vers. 18. In the other are special Exhortations which belong to certain and particular conditions of men to the end Vers. 1. If yee then bee risen with Christ seek those things which are above where Christ sitteth at the right hand of God The general Exhortations are Nine 1 Is to the study of heavenly things that they no longer spend their endeavours and labours in seeking earthly pleasures honours and riches but that they seek Christian vertues and those that pertain to eternal life If yee bee risen The Arguments of the Exhortation are six all which prove that wee ought to study heavenly things 1 In Baptism yee have taken upon yee a resemblance of the resurrection or of pursuing a new and spiritual life and ingrafted by Faith into Christ yee have communion with Christ rising who for the sake of his own as a surety hath risen to spiritual life and hath undertaken to raise Beleevers by the virtue of his resurrection communicated to them Therefore yee ought to indeavour after heavenly things Where Christ Argum. 2. Above i. e. in Heaven Christ as to the local presence of his body is our head and the fountain of all our felicity Therefore that yee may injoy him yee ought to seek things above The right hand Argum. 3. Christ sitteth at the right hand of God by which as man hee hath gotten the highest advancement and a name above every name that he may grant to us all things above Therefore things above are to bee sought by you Vers. 2. Set your affections above not on things on the earth Hee amplifies this Exhortation commanding that they savour heavenly things i. e. that they study to know esteem care for effect and with earnestness pursue those things which pertain to an heavenly life and not those things that pertain to this terrestrial life which although they may be lawful and necessary yet they are to bee looked after by the by onely Vers. 3. For yee are dead and your life is hid with Christ in God Argum. 4. Yee by Faith in Baptism are partakers of the death of Christ and are obliged by the virtue of his death to dye to the world and sin yea yee are dead to them or in respect of them viz. after a judicial and spiritual manner savour not any more those earthly things or serve them Therefore yee ought to savour and follow things above heavenly and not earthly things And your life Argum. 5. Although your life i. e. your Adoption your Righteousness your Inheritance your full Sanctification and Glorification is hid to the world yea to you your selves for the most part for now you receive them onely by Faith and a little possession of first fruits yet it is preserved in Heaven in its causes with Christ hid in God Therefore yee ought to savour and seek those things which pertain to life eternal Vers. 4. When Christ who is our life shall appear then shall yee also appear with him in glory Arg. 6. By answering an Objection arising from the former Argument although your life is now hid yet fully and openly it shall bee
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
hardness as a good souldier of Iesus Christ. Branch 3. That hee neither fear nor flye from the pains which was required to this double work nor the afflictions or persecutions that followed it but receive and bear them with a good courage As a souldier The Arguments of the Exhortation or Admonition are eleven all which prove that hee ought valiantly to manage his warfare in the Ministry of the Gospel Arg. 1. Because thou are a souldier of Jesus Christ to whom as to thy General thou hast bound thy self by a Military oath And it becomes a Christian souldier to follow the example of Christ not fiercely to strive against his Adversaries but patiently inuring himself to the Cross and in the carrying on of his work contending with difficulties to proceed forwards Therefore thou oughtest to behave thy self couragiously in managing thy warfare in the Ministry of the Gospel Vers. 4. No man that warreth entangleth himself with the affairs of this life that hee may please him who hath chosen him to bee a Souldier Arg. 2. Propounded by way of comparison because otherwise thou canst not please thy General Christ unless setting aside all thy occasions that might call thee away from the work of Christ thou addict thy self wholly to his service Therefore c. Vers. 5. And if a man also strive for masteries yet is hee not crowned except hee strive lawfully Arg. 3. Propounded by way of comparison to the sports and noble striving which were amongst the Heathen because thou canst not bee crowned if wearied in the first onset thou retreat out of the field to rest and ease but it behoves thee to strive lawfully and to prosecute the contention so far as the Law prescribes i. e. persevere so long as thou livest in this Christian warfare that aâ— length thou mayest bee crowned Conquerour Therefore c. Vers. 6. The Husbandman that laboureth must bee first partaker of the fruits Arg. 4. Propounded by way of similitude as the former Because it is necessary that thou first labour if thou wilt receive fruit which as an Husbandman without doubt thou shalt reap if thou followest thy work with a good courage Therefore c. Vers. 7. Consider what I say and the Lord give thee understanding in all things That Timothy may gather and conceive more by these similitudes than could bee set down or need to bee explained hee leaves the applications of these similitudes to Timothy and further prayes unto God that hee would open his eyes to see those lessons which here and otherwhere hee might learn for the discharging of his duty for these comparisons were weaker than to reach the excellency of the Christian warfare and the reward of those that labour in the Ministry Vers. 8. Remember that Iesus Christ of the seed of David was raised from the dead according to my Gospel Arg. 5. Because Christ the General and Captain of the Army hath conquered all adverse power and death it self by the vertue of his Deity rising again from the dead for us in the same flesh which hee assumed from the Seed of David as I have preached Therefore O Timothy thou mayest hope to bee delivered from all evills and from death it self by the power of Christ very God and very man To which end also hee commands Timothy to remember and keep in minde this Doctrine because this is the chief foundation of faith hope and Christian consolation Vers. 9. Wherein I suffer trouble as an evil doer even unto bonds but the word of God is not bound Arg. 6. From the example of Paul himself I suffer bonds and disgrace willingly in the work of the Ministry Therefore do thou prepare thy self to suffer the like But the word Arg. 7. All the endeavour of the Adversaries of the Gospel comes to nothing while they persecute us the servants of Christ even unto bonds because although they may overcome us professours of the Gospel yet they overcome not nor doth the Gospel suffer bonds or is it hindred in its course Therefore let us confidently carry on our warfare Vers. 10. Therefore I indure all things for the Elects sake that they may also obtain the salvation which is in Christ Iesus with eternal glory Arg. 8. The Elect of God are worthy for whose edification and confirmation in the faith to eternal salvation purchased by Christ wee who are the Ministers of Christ suffer all kindes of evills Therefore c. Vers. 11. It is a faithful saying For if wee bee dead with him wee shall also live with him 12. If wee suffer wee also shall reign with him if wee deny him hee will also deny us Arg. 9. Although the flesh hardly admits this saying yet certain it is That our communion with Christs death in induring the Cross is annexed to our communion with the life of Christ And certain it is that they shall reign with Christ who suffer with or for him Therefore must wee bee of good courage in our warfare that wee may live and reign with Christ. If wee Arg. 10. Whosoever being deceived by the terrours of persecution and the allurements of the world cast off the profession of the Name of Christ shall also bee cast off by Christ and perish Therefore c. Vers. 13. If wee beleeve not yet hee abideth faithful hee cannot deny himself Arg. 11. They that are unfaithful although they bring destruction upon themselves yet they shall detract nothing from the truth or glory of Christ who will defend his truth against the power of Adversaries and the perfidiousness of Apostates and will establish whatever hee hath said for his servants and against their enemies Therefore c. Vers. 14. Of these things put them in remembrance charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers Admon 2. That Timothy do not onely inforce the things that are spoken but also take care that the word of God bee wisely handled both by others and himself also for example unto others There are three Branches of this Admonition Branch 1. That in the Name and Authority of Christ hee refrain unprofitable disputations such as theirs use to bee who seek after applause for their accuteness in their Sophistry Unprofitable The Reasons of this Branch are two Reas. 1. Because such contentions produce no profit at all Subverting Reas. 2. Because the faith of some is overthrown who lose the truth in wranglings or giving heed to perplexed disputations Vers. 15. Study to shew thy self approved unto God a workman that needeth not to bee ashamed rightly dividing the word of truth Branch 2. That hee shew himself an example in a prudent administration of the word of God studying to approve himself to God when others look after publick applause shewing himself a faithful workman when others boast themselves as vain disputers Alwayes doing his endeavour that he neither do nor speak any thing unbecoming whereof he may be ashamed in the
who live under the Gospel his whole Will in the last times of the world Therefore the excellency of his Prophetical Office is incomparable Vers. 2. Hath in these last dayes spoken to us by his Son whom hee hath appointed heir of all things by whom also hee made the worlds Arg. 2. Christ as hee is by nature born Heir so also by the eternal appointment of God to his Mediatorship and by special Covenant hee is appointed Heir or Lord Proprietor of all the creatures in heaven and earth Therefore his Excellency is incomparable By whom Arg. 3. By him having his being from Eternity the Father made the world and all things in it not as by an instrument but as by his word and Wisdome Therefore his Excellency is incomparable Vers. 3. Who being the brightness of his glory and the express image of his person upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the Majesty on high Arg. 4. Christ so far as an imperfect similitude can manifest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of his Fathers glory or the beaming forth of his glorious nature shining in light inaccessible In and of the Father begotten of the substance of the Father who although the Father never was without him nor can bee yet hee is distinct from the Father and eternally undivided by whom the Father reveals and communicates his glory as the Sun by its shining is made conspicuous to us Therefore his Excellency is incomparable Image Arg. 5. Christ is the express Image or Character of the Person of the Father i. e. as much as an imperfect similitude can instruct us hee is a distinct person from the Father resembling his Father in all things of one and the same form or essence who represents the Father to the life unto us that we may acknowledge the Father to be such as the Son is Therefore his Excellency is incomparable Upholding Arg. 6. Christ upholds supports preserves all creatures in heaven and earth by the Divine word of his power or the vertue of his Deity Therefore his Excellency is incomparable Purged Arg. 7. Hee hath obtained purchased the purging of our sins fully as hee is the High Priest God and man receiving no assistance from any one not by any legal Sacrifice but by himself once offered upon the Cross Therefore his Excellency is incomparable Sitteth Arg. 8. After the expiation of our sins by himself alone once made hee sate down God-man as King of the Church at the right hand of the Majesty on high reigning in equal honour and power with God the Father and governing all things Therefore his Excellency is incomparable Ver. 4. Being made so much better than the Angels as he hath by inheritance obtained a more excellent name than they Arg. 9. Christ is so much more excellent than the Angels by how much the name of Son is more excellent than the name of an Angel or Messenger But the name of the Son of God belongs to Christ and according to his Divinity by eternal Generation the whole Divine Essence being communicated to him And further according to his Humanity not by Adoption but this Name is given him by union so that the same person which was the Son of God to bee incarnate is now the Son of God incarnate his humane Nature being taken unto the unity of the second Person Vers. 5. For unto which of the Angels said hee at any time Thou art my Son this day have I begotten thee And again I will bee to him a Father and he shall bee to mee a Son This last Argument the Apostle confirms with eight Reasons whereof the seven first are taken out of so many places of Scripture Reas. 1. From Psal. 2.7 Concerning Christ saith God the Father Thou art my Son this day have I begotten thee From which place the Deity of Christ is proved that hee after another and higher manner is a Son than any of the Angel◠A Son to wit by eternal Generation which is confirmed out of Act. 3.33 and Rom. 1.4 where this place is applied to the manifestation of the Deity of Christ which hee had from Eternity before hee was manifested in his Resurrection from the dead For had not Christ been in himself a Son hee could not bee declared a Son to the world And although in Scripture some things are said to bee done when they are manifested And so This day have I begotten thee will bee This day have I declared thee to the world to bee my onely begotten Son Yet This day ought not to signifie onely the time of Christs declaration as a Son but also his eternal and immutable Generation For Eternity is very well expressed by This day whereby the present day is signified because Eternity is as one day and alwayes wholly present wherein there is nothing successive or one after another as in our time but one constant permanency And here also hee uses a word of the Pretertense that although thou hearest of him as present yet thou mayest understand his Generation perfectly past or eternal as the shining of the Sun is perfect and yet it continually beams forth from the Sun Therefore Christ is so much the more excellent above Angels by how much a Son is more excellent than a Messenger And I will bee Reas. 2. From 2 Sam. 7.19 Where in Solomon the type God promises the sending of Messias whom hee would openly acknowledge for his Son and declare him so to the world Vers. 6. And again when hee bringeth in the first-begotten into the world hee saith And let all the Angels of God worship him Reas. 3. From Psal. 97.7 When God was as it were bringing his Son into the world by his incarnation as his first-born or the heir of all things because of his native right over all things hee communicates to him as his Essence so the glory which is proper to God alone commanding that even all the Angels should worship him Therefore Christ is more excellent than the Angels Vers. 7. And of the Angels hee saith who maketh his Angels spirits and his Ministers a flame of fire Reas. 4. From Psal. 104.5 God hath secluded the Angels from divine glory or worship and hath appointed them his Ministers who as the winds or flames might serve him at his beck Therefore Christ is more excellent than the Angels Vers. 8. But unto the Son hee saith Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdome 9. Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows Reas. 5. From Psal. 45.7 8. God by the mouth of the Prophet witnesses concerning his Son 1. That hee is God 2. That hee hath an eternal Throne or Dominion over the Elect. 3. That by the Omnipotent grace of his Spirit he perfects his
Hee confirms this Argument with six Reasons Reas. 1. Because the contemner of Moses Law legally convicted was adjudged to capital punishment without mercy Therefore much more is the Apostate to be destroyed Trodden under foot Reas. 2. Because the Apostate is no less injurious to Christ as much as lyes in him than if hee should draw him from his Throne and trample him under his feet Blood Reas. 3. Because they esteem the most Holy blood of Christ whereby once as to the outward man or the outward Ecclesiastical Sanctification they are separated from the world and in Baptism consecrated unto God as the blood of some common man Spirit Reas. 4. Because they offer despite to the Holy Spirit as if hee was a lyar who convinceth them of the Deity and Divine power of Christ. Vers. 30. For wee know him that hath said Vengeance belongeth unto mee I will recompence saith the Lord and again the Lord shall judge his people Reas. 5. Because God professeth himself the revenger of all sin and of injuries done to his people Deut. 32.35 36. and much more of so horrible a sin against his Son and also against the whole Church Vers. 31. It is a fearful thing to fall into the hands of the Living God Reas. 6. Because Apostates have not to do with miserable mortals but with the Living God i. e. him that is omnipotent and alwaies in readiness to revenge into whose hands as into the hands of an angry Judge it is a fearful thing to fall Therefore Apostates must expect nothing but the fearful judgement of God Withall hee propounds Argum. 12. To perseverance in the Faith Wilful Apostacy from the Faith is joyned with so many hainous Reproaches against Christ and the Holy Spirit Therefore take yee heed of Apostacy and persevere yee constantly in the Faith Vers. 32. But call to remembrance the former daies in which after yee were illuminated yee endured a great fight of afflictions 33. Partly whilst yee were made a gazing stock both by reproaches and afflictions and partly whilst yee became companions of them that were so used 34. For yee had compassion of mee in my bonds and took joyfully the spoiling of your goods knowing in your selves that yee have in Heaven a better and an enduring substance Argum. 13. By suffering persecution for the Gospel yee have long since given a famous proof of your constancy in the Faith hoping for that reward which is laid up for you in Heaven Therefore ought yee hereafter to persevere constantly in the Faith Hee opens this Argument by minding them how presently upon their receiving the Faith of Christ being illuminated by the word and Spirit of God they entred into a fight of grievous afflictions as it were vers 32. Partly whilst they themselves were openly reproached by the enemies of the Gospel and oppressed with all kind of injustice and violence Partly also whilst they out of Christian sympathy joyned themselves as companions to those that were afflicted and oppressed for the Gospels sake vers 33. which hee makes apparent by experience because whilst the Apostle was in bonds for the Gospel the faithful Hebrews sympathized and took the spoiling of their goods joyfully not respecting earthly riches in comparison to the heavenly and eternal inheritance laid up for them in Heaven vers 34. Vers. 35. Cast not away therefore your confidence which hath great recompence of reward Argum. 14. Constant perseverance in the Faith hath a great recompence of reward Therefore the Profession of your Faith is not to be cast away but constantly to be held fast by you Vers. 36. For yee have need of patience that after yee have done the will of God yee might receive the Promise Argum. 15. If yee patiently persevere yee shall receive eternal life which is promised unto you otherwise not Therefore yee ought constantly and patiently to persevere in the Faith Vers. 37. For yet a little while and hee that shall come will come and will not tarry Argum. 16. Yee shall shortly have an end of your labours and yet want but little of the victory yet a little while and God will set you at liberty from all trouble as the Prophet Habak 2.4 gives us notice Therefore ought yee constantly to persevere Vers. 38. Now the Iust shall live by Faith but if any man draw back my soul shall have no pleasure in him Argum. 17. The Just shall live by Faith not by the present possession of his hope laying hold upon Life and Righteousness no other waies but by Faith Therefore yee ought to persevere in the Faith that yee may obtain Righteousness and Life If any Argum. 18. Hee that casts away his Faith and is puffed up with carnal confidence of his own strength or rests upon the power of any creature is hateful to God and his Saints Therefore ought yee to persevere in the Faith Vers. 39. But wee are not of them who draw back unto perdition but of them that beleeve to the saving of the soul. Argum. 19. I am perswaded that wee who truly beleeve are not of those reprobate Hypocrites who in the day of temptation fall away to their own perdition but of those that are elected whereof every one perseveres to the saving of his soul Therefore ought yee boldly to persevere in the Faith CHAP. XI HEE proceeds to confirm his former exhortation to perseverance in the Faith with divers Arguments drawn from the properties and effects of Faith Illustrated from the manifold experience of the Saints The Arguments of his Exhortation are twenty four All which prove that Faith is to bee promoted or that wee ought to persevere in the Faith or live by it in the midst of afflictions Vers. 1. Now Faith is the substance of things hoped for the evidence of things not seen Argum. 1. Faith embracing the promise concerning things hoped for makes the things as it were present and gives them a kind of subsistence so far as it applies to us the truth and power of God promising in whose power the things promised are contained and makes us as certain of the event as if the things promised were actually performed Therefore wee ought to live by Faith and persevere in it And the Argum. 2. Faith laying hold upon the Word of God is a convincing demonstration of the truth of things past present and to come which are not seen or appear and are justly esteemed by us most certain because of the undoubted truth of the word of God Therefore c. Vers. 2. For by it the Elders obtained a good report Argum. 3. By Faith Beleevers are commended justified and proclaimed blessed by the Testimony of God as it appears by ancient examples in the Scripture Therefore wee ought to live by Faith and persevere in it in the midst of afflictions Vers. 3. Through Faith wee understand that the worlds were framed by the Word of God so that things which are seen were not made of things which do appear
Argum. 4. Faith satisfies it self in the word of Almighty God concerning making the world out of nothing or concerning the Creation of all things which wee see out of no apparent or pre-existent matter Therefore wee must live by Faith and persevere in it although wee see nothing of those things which are promised to us in the word of God seeing God can effect our salvation promised to us out of things which appear not no less by his word than hee could create the world out of nothing Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Kain by which hee obtained witness that hee was righteous God testifying of his gifts and by it hee being dead yet speaketh The properties of Faith follow which are illustrated by the special experience of the Saints which hee disposes into four classes as it were for orders sake The first is of those which lived before the flood to vers 8. The second is of those which lived from the flood till Israel went down into Egypt to vers 23. The third is of those that lived at their comming out of Egypt to vers 32. The fourth is of those that lived after to the end The first in the first rank or classis is Abel who is said by Faith to offer a more excellent Sacrifice than Cain not onely â—hat Faith caused that hee should make choice of the best Sacrifice which by the command of God it was lawful for him to offer but especially because by Faith in the thing signified i. e. the MESSIAH the immaculate Lamb of God promised who was to take away the sins of the world hee fastened his eyes and worshiped God in Spirit whereas Cain stuck in the naked superficial Ceremony onely And so Abel is declared justified by Faith God giving testimony of the excellency of his Sacrifice which hee offered By which Faith although dead yet hee speaks teaching by his example all in the Church to beleeve in Christ and to seal their Faith with the Martyrdome of blood if it be the will of God Hence Argum. 5. The faithful are declared just by Faith their offerings are accepted their worship is approved of God and posterity is edified by the example of Beleevers as is manifest by the example of Abel Therefore ought wee to persevere in the Faith Vers. 5. By Faith Enoch was translated that hee should not see death and was not found because God had translated him for before his translation hee had this testimony that hee pleased God 6. But without Faith it is impossible to please him for hee that cometh to God must believe that hee is and that hee is a rewarder of them that diligently seek him Enoch follows in the second place who is said by Faith to bee translated into life immortal death or the separation of his Soul from his body not intervening only a change made from mortal to immortal qualifications He proves that this Translation was a fruit of Faith because Enoch pleased God or was approved before the translation of him and without faith it is impossible to please God the reason whereof is given because no man comes unto God or is admitted into fellowship with him unless hee subscribe to the All-sufficiency and goodness of God by Faith so as to apply that goodness of God to himself which is offered him and come unto God desirous of communion with him for it is Faith alone that divests a man of all his own worth and joyns him to God that is merciful and full of compassion Hence Argum. 6. By Faith wee obtain Eternal Life as God hath testified to us in the translation of Enoch who had hee not been indued with faith had not pleased God nor come unto him nor had been admitted into heaven Therefore ought wee to persevere in the Faith Vers. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by the which hee condemned the world and became Heir of the Righteousness which is by Faith Noah is the third who warned of God concerning the coming of a Flood many years after believed and feared and by the Command of God prepared an Ark to the saving of his Family whereby hee convinced the rest of the world then living with himself of unbelief and is declared the Heir of that Righteousness which is by Faith in Christ who was represented by the Ark Hence Argum. 7. By Faith wee are to take heed of the anger of God and diligently use the appointed means to Salvation by which diligence wee convince the world of unbelief and slothfulness and testifie the truth of our Faith whereby wee believe in Christ and obtain the inheritance of Righteousness in him as is manifest in the experience of Noah Therefore wee ought to persevere in the Faith Vers. 8. By Faith Abraham when hee was called to go out into a place which hee should after receive for an inheritance obeyed and hee went out not knowing whither hee went 9. By Faieh hee sojourned in the Land of Promise as in a strange Country dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same Promise 10. For hee looked for a City which hath foundations whose Builder and Maker is God The second Rank or Classis of Believers which lived to the time of Israels going down into Egypt whereof the first in order is Abraham who by Faith left his Country and followed God into a strange Land leaning upon the Promise of God for an inheritance to bee given him uncertain in the mean time where hee should sojourn ver 8. By Faith also hee sojourned in the promised Land dwelling in Tabernacles as some Pilgrim and Stranger as Isaac and Iacob his Posterity did to whom the same promise of an Inheritance was made ver 9. For hee did not so much look at that typical Land of Canaan as Heaven represented by that Land of Promise which is like a fenced and strongly founded City whose Builder is God and not man Hence Argum. 8. By Faith wee being called of God leave all earthly things and content with our condition being according to the Will of God whatever it is wee sojourn in this world under hope of a most abiding Inheritance to bee possessed by us in heaven as appears in the example of Abraham Therefore c. Vers. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Child when shee was past age because shee judged him faithful who had promised 12. Therefore sprang there even of one and him as good as dead so many as the stars of the Sky in multitude and as the Sand which is by the Sea shore innumerable Before hee passes from what hee had to say of Abraham hee mentions the Faith of his Wife Sarah whose Faith concurred with Abrahams to apprehend the promise of the numerous Off-spring which should issue from him
Then 1. Faith resteth on Gods Promise albeit carnal reason seem not to second it 2. Faith maketh us capable of benefits which otherwise wee could not receive 3. The more hinderances that Faith hath it is the more commendable 3. That which upheld her was the faithfulness of God Then 1. The consideration of the properties of God who promiseth is a special help to make us rest on the Promise which Hee maketh 2. Hee that giveth unto God the Glory of Faithfulness shall receive for a Reward the full Performance Vers. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skie in multitude and as the Sand which is by the Sea shore innumerable The Promise was of innumerable Children as the Stars of Heaven And so was the Performance Then Justifying Faith not onely believeth the great Promise of Redemption but also other inferiour promises which depend thereupon the beleeving whereof giveth evidence of beleeving the main Promise of Salvation through the Messiah And therefore it is that by the Faith of such Promises the Faithful are here declared to bee justified Question How can this be that Abrahams Seed should be so many I answer 1. Because the one is as innumerable as the other For they are compared together in this respect 2. Superlative speeches are to be expounded according to the scope and not captiously to be wrested beside the purpose of the speaker and beyond the common acceptation of the hearer Now the scope of the speech is to raise the dulness of the mind in weighty matters to the due consideration of a Truth in the due measure which otherwise should have been undervalued This is the proper intent of the figure hyperbolick in the ordinary use of Rhetorick Vers. 13. These all died in Faith not having received the Promises but having seen them afarre off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the earth Hee commendeth the Faith of the Patriarchs and Sarah that they dyed in the Faith not having obtained the Promises Then 1. Faith loseth the commendation except wee persevere therein even until death 2. Where we have a word of Promise made to the Church or to our selves albeit we see it not performed in our time wee may go to death in assurance that it shall be performed 3. They who would dye in Faith must live in Faith 2. Though they received not the Promises yet they saw them afar off and were fully perswaded of them and embraced them Then Albeit Faith came not unto a Possession yet it cometh unto a beholding of the Possession comming unto a Perswasion of the Possession and a sort of friendly Salutation thereof as the word importeth such as Friends give one to another whilst they are drawing near to embrace one another after a long time separation 3. They confessed in their life time that they were Strangers and Pilgrims on the earth This wee read onely of Jacob before Pharaoh But the mind of one of the Faithful in the main matters maketh evident what is the mind of the rest Then 1. It is the part of true Beleevers to profess their Faith before all even before Idolaters amongst whom they live 2. They who know Heaven to be their own Home do reckon this World a strange Country Vers. 14. For they that say such things declare plainly that they seek a Country 15. And truly if they had been mindful of that Country from whence they came out they might have had opportunity to have returned 16. But now they desire a better Country that is an Heavenly Wherefore God is not ashamed to be called their God For Hee hath prepared for them a City From their Profession That they were Strangers hee draweth Consequences thus That they desired an homely Country And if a Country then either their own earthly Country or a better Not their own earthly Country For they might have returned when they pleased Therefore they desired a better Country And if a better Country then an heavenly Country That is They desired even Heaven it self for their Country 1. This deducing of Consequences from the Profession of the Patriarches That they were Strangers Teacheth us 1. So to read the Scriptures as wee may mark not onely what is spoken but also what is thereby imported by consequence 2. That what is imported by a speech is a plain Declaration of the mind of the speaker and not an obscure Deduction as Mockers call it They who say they are Strangers declare plainly that they seek a Country saith the Apostle 3. Yea that it is lawfull to proceed drawing one Consequence after another till we find out the full mind providing the Collection be evident in the course of sound Reason as here it is 2. The Apostle hath proved here that the Patriarchs sought Heaven for their Country because they sought a better than any on earth Then 1. The Apostle knew no place for residence of departed souls better than the Earth except Heaven onely If there had been any other place such as is feigned to be his reasoning had not been solid 2. The Patriarchs after the ending of their Pilgrimage here on earth went home to Heaven 3. Because they counted themselves strangers till they came home to Heaven God is not ashamed to be called their God Then 1. God will honour them that honour him 2. God will avow himself to be their portion who for his cause do renounce the world 3. Yea that the Lord may honour such as honour him hee will even abase himself to exalt them 4. When the Lord hath so done hee thinketh it no dishonour to Himself to do any thing that may honour his servants 4. God did prepare them a City which the Apostle before hath called Heaven or the heavenly Country Then Heaven was prepared for the Patriarchs and the rest of Gods Saints before they had ended their pilgrimage on earth And to put them into Hell or any othâ—r place there must be a Doctrine not from Heaven Vers. 17. By Faith Abraham when he was tried offered up Isaac And he that had received the promises offered up his onely begotten Son 18. Of whom it was said That in Isaac shall thy seed be called Another commendation of Abrahams Faith from the proof given thereof in his tryal about Isaac Whence we learn 1. That where the Lord giveth faith there tryal must be expected And the greater faith the greater trial 2. That faith is most commendable when it standeth strong in tryal 2. He is said to have offered up Isaac by faith Then 1. There is nothing so dear but faith in God will make a man quit it at Gods command 2. The Lord counteth that to be done wich a man is about to do Isaac is counted offered because so was he in Abrahams purpose 3. His receiving of the promises is here in another sense than ver 13. For there to
in the certainty of their Sonship Teaching us 1. That neither Chastisement yea nor Scourging which is the sharpest measure of correction is a sign of Gods hatred but of his love rather 2. That Gods dealing with all his children in general being considered may mitigate the case of any of them in particular Vers. 7. If ye endure chastening God dealeth with you as with sons for what son is be whom the father chasteneth not From this he urgeth the patient bearing of Gods chastisements that they may know Adoption the better Then though God be the afflicted persons Father yet is he not perceived to deal as a Father but when the affliction is patiently born and endured Vers. 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not sons Albeit men desire naturally to go free from trouble yet he sheweth that this is not to be chosen And to this end teacheth 1. That it is the common lot of all Gods children without exception to be acquainted with some cross and exercised with some correction of one kinde or other 2. That to be exempted from the Cross and common handling of Gods children is to be put out of the roll of children 3. That in the visible Church all are not free-born children but some are bastards which the Church holdeth possibly for children but God reckoneth to be none 4. That among other marks this is one of a Bastard if God let him alone and suffer him without discipline to follow his own ways Vers. 9. Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of Spirits and live From submitting to our Parents correction he urgeth to hear the Lords correction Whence we learn 1. That as it is a part of the Parents duty to correct their children so it is a part of that reverence due to Parents that children receive their correction without change of affection towards their Parents 2. That God is the Father of Spirits in a special manner because they are immediately created by him and do not run in the material channel of fleshly descent and because they have a more near resemblance unto his Divine nature 3. That receiving correction is counted subjection to God and refusing correction is refusing of subjection 4. That submission to chastisement is the way to life Vers. 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness He compareth the chastisement of our earthly Parents with Gods chastisement Whence we learn 1. That Parents sometimes chastise their children out of meer passion and at the best have some mixture of their own humours in chastising but God never mixeth passion with his rod but intendeth our profit therein onely 2. The special profit intended by God in our correction is the making of us partakers of his holiness partly while he driveth us thereby to seek our righteousness in himself and partly while he mortifieth our nature and reneweth our affections and sanctifieth us for himself Vers. 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby He meeteth the doubt of the felt grief of present affliction by shewing the fruit which followeth thereupon at after and teacheth us 1. That it is the pain of present affliction which maketh us unwilling to endure 2. That we must not like children judge of affliction by our present sense but by looking to the fruit which doth follow must season to our selves the felt bitterness 3. That the fruit of affliction is righteousness or sanctification which bringeth peace with it 4. That this fruit possibly will not be found incontinent after one affliction or two but after we be exercised acquainted and made patient in bearing the yoke Vers. 12. Wherefore lift up the hands which hang down and the feeble knees From these considerations he will have them to draw comfort and courage and to recover themselves from their dejection of minde Teaching us 1. That afflictions bring discouragements with them whereby hand and heart fail in Gods service 2. That discouragement must be resisted by consideration of God the Author and his wise ends of afflicting of us Vers. 13. And make streight pathes for your feet left that which is lame be turned out of the way but let it rather be healed Vnder a similitude borrowed from walking in a narrow and dangerous path he exhorteth them boldly to avow the truth lest their fearfulness and apparent doubtfulness should tend at length to defection Then 1. No trouble must so dash us as to make us seek by-pathes for eschewing thereof 2. In a good course we must not hault nor walk feebly nor fearfully but stoutly and streight up avowing what is right 3. As a man in a dangerous path by haulting may be swayed to the one side and thrown over the Bray So a man that faintly maintaineth a good cause may be overcome at length and driven from it The Apostles diligence and prudency to recover these fainting Hebrews Teacheth 1. That we must not cast down our countenance on weak Brethren who do not so boldly avow the truth as they should do But rather ought to strengthen and heal them and hold their staggering faith on foot 2. That such feeble souls must be timeously dealt with that they may be healed as long as they are yet in the way and have not shaken hands with an evil course Vers. 14. Follow peace with all men and holiness without the which no man shall see the Lord. Having thus dealt with them for strengthening them in the Faith and bold profession thereof he giveth them a number of wholsome precepts for ordering of their life and conversation From the Precept for following of Peace and Holinesse Learn 1. That we must beware of all provocation of any amongst whom we live For we have troubles enough albeit we make none to our selves 2. That how wicked soever the world be we may follow a course of living in peace with them and if peace flee from us we may and should pursue after it as far as is lawful 3. The farthest we may follow peace with men is as it may stand with holiness and duty towards God 4. It is more dangerous to quit holiness than to quit peace for he that followeth holiness shall see GOD albeit he finde not peace amongst men But if any man prefer mens peace before holiness while he gaineth men he loseth GOD. 5. To see GOD that is to enjoy GODS fellowship is the sum of our blessedness Vers. 15. Looking diligently lest any man fail of the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled He giveth direction here for eschewing a fall from Grace
him and powerfully seize upon the conscience to cause it acknowledge the Judge represented by the sound of the Trumpet 5. The killing Letter of the Law read out unto us shewing us our Duty what we should have done and have omitted and what we should not have done and have committed without giving any strength to obey for time to come represented by the sound of Words 6. By this Charge and new exaction of the Law an unsupportable weight lieth upon the Conscience pressing it down to Desperation and Death that we would give all the world if we had it to be free of the terror of the Lord and challenge of the Conscience upon so fearful a ditty represented by the peoples entreating That the word should not be spoken to them any more 7. There is an impossibility to help our selves by any thing we can do or to do any thing better than we have done and the seen impotency of our cursed Nature maketh the commandement for time to come a matter of desperation as well as the challenge for breaking the Law in time by gone represented by their inability to endure the thing which was commanded 8. No drawing near to God here such terrour in his Majestie justice being onely seen and no mercy represented by their debarring from touching of the Mountain 9. Such uncleanness and vileness as not onely our selves but our beasts and cartel and all that we have is counted unclean for our cause and liable to the curse with us represented by the debarring of the Beasts from the Mount 10. Such a loathsome abomination in the guilty as the Judge will not put hand on the Malefactor himself nor employ any of his clean Angels but give them over to death if they remain in that estate to be destroyed ignominiously represented by stoning or darting where the stone or darâ— lighteth upon the Malefactor but not the hand which threw it Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Yet further 11. If God deal with us as Judge and by the Rule of the Law examine our works were we like Moses The meekest men under Heaven the least harmful and innocent in the world richest in good works for service done to GOD and to his Church yet could we not stand before this Tribunal all that ever we had done all our works were not able to free us from the curse of the Law and Gods fearful wrath for our sinfulness mixed amongst our works represented by Moses his confessed fear and quaking 12. And with all this no place to flee unto no place to remain in no company but an evil conscience within and matter of terror without represented by the Wilderness wherein this Throne of Justice was set up And this is the estate wherein we are by Nature according to the Law from which we are delivered by Christ according to the Gospel as followeth Vers. 22. But ye are come unto Mount Sion and unto the City of the living GOD the Heavenly Ierusalem and to an innumerable company of Angels This is the estate whereunto we are advanced under the Gospel by CHRIST which by comparison with the former shall be more clear thus 1. Before we come to CHRIST we have to do with God as Judge sitting upon his Throne terrible After we come to Christ we finde God upon a Throne of Grace reconciled unto us resembled by Mount Sion 2. Without Christ we are kept under upon the earth depressed in the valley and may not touch the Mount to ascend But through Christ we get access to climb up towards God and to advance piece and piece above the world and sin and misery towards Heaven resembled by going up Mount Sion 3. Without Christ vagabonds wandring abroad in a waste Wildernesse but through Christ collected together under a head and brought to a place of refuge and rest and commodious dwelling to the Kingdom of Heaven resembled by the City where Mount Sion stood 4. Without Christ exposed to the wrath of the living God Through Christ admitted to remain as reconciled in the City of the living GOD. 5. Without Christ afraid by the terrible sight of wrath and judgement Through Christ brought into Ierusalem the Vision of Peace not onely in this world by faith but in Heaven by fruition resembled by Ierusalem 6. Without Christ heirs of Hell Through Christ Citizens of Heaven 7. Without Christ exposed to the fellowship of Devils in sin and torments Through Christ admitted to the society of innumerable Angels resembled by the inhabitants of Ierusalem on earth 8. Without Christ Angels our foes Through Christ our fellow-Citizens Vers. 23. To the general Assembly and Church of the first-born which are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect Without Christ we are scattered as sheep in the Wilderness a prey to all the ravenous Beasts But through Christ gathered together in one to the Society of the true Catholick Church of the Elect under the Government of one Head even CHRIST 9. Without Christ living with the world in the Suburbs of Hell Through Christ made Members of the true Church and Company which is called out of the world by the effectual calling of his Word and Spirit 10. Without Christ forlorn Children who have deprived our selves of our inheritance and wasted all our Fathers benefits on vanities Through Christ our fore-faulting is reduced our inheritance redeemed we brought back to the Family restored to the inheritance dignified with the first-born and made Priests to our God as his portion from amongst men 11. Without Christ living amongst them whose names are written in the earth and whose portion is beneath Through Christ our names are enrolled in Heaven amongst those who are written in the Book of Life elected and predestinated unto Grace and Glory 12. Without Christ without God in the world having God our Judge against us Through Christ we are reconciled to God get accesâ— unto him and have our God Judge of all upon our side to absolve us and to plead for us against all our foes 13. Without Christ we are for guiltiness in the rank of those who are already damned and brethren to those whose spirits are in prison But through Christ we are brethren to those who are already saved whose souls and spirits are freed from sin and misery and made perfect in holiness and glory having the same grounds of right to Heaven through CHRIST which they have who are entered already into possession Vers. 24. And to IESVS the Mediator of the NEW COVENANT and to the blood of sprinkling which speaketh better things than that of Abel He goeth on 14. In our natural estate we are under the Law and the Covenant of Works which bindeth us to perfect Obedience or to the Curse When we come to Christ we are under the Covenant of Grace which proclaimeth remission of sins unto all who are in him 15.
are bound to follow after piety and the profession of grace Therefore c. Do not fashion Argum. 4. Seeing it cannot consist with the obedience of children that ye fashion your selves to the former lusts which ruled in you before conversion Vers. 15. But as he which hath called you 〈◊〉 holy so be ye holy in all manner of conversation 16. Because it is written Be ye holy for I am holy Argum. 5. Ye ought to answer your holy vocation in all kinde of holy conversation Go forward therefore c. As Argum. 6. Confirming the former There ought to be some similitude betwixt you and the Holy God who hath called you Therefore ought ye to labour after this conformity He confirms this Argument from the testimony of Scripture Lev. 11.44 Mat. 5.17 Vers. 17. And if you call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear Argum. 7. God is the Judge of every mans works and more severely requires holiness from those that draw nigh to him and call him their Father Therefore ye ought to pass the time of your sojourning here in this life in the fear of God Vers. 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers Argum. 8. Ye are redeemed from all manner of vain conversation in Legal purifications separated from the thing signified and placed in humane traditions which are of no value although it may be commended to you by the example of your Fathers and by tradition Therefore unless ye would frustrate your redemption ye ought to endeavour after true piety and renounce a vain conversation Redeemed Argum. 9. By redemption ye are the hired servants of God that ye may no longer live according to your own will or the world or the Devil but according to the will of him that redeemed you Therefore ye ought to live in the faith and obedience of Christ. Vers. 19. But with the precious blood of Christ as of a Lamb without blemish and without spot Argum. 10. The blood of Christ the Son of God dying represented by the typical Lamb is of so much excellency that it far exceeds the most precious things in this world Therefore ye ought to stand in the grace of Christ and endeavour after holiness unless ye will vilifie this price Vers. 20. Who verily was fore-ordained before the foundation of the world but was manifest in the last times for you Argum. 11. Although Christ from eternity was fore-ordained to the work of Redemption yet he was not manifested until the last times and that especially for your sakes who were even as the lost sheep of Israel Therefore ye are chiefly bound to glorifie God by your holiness Vers. 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Argum. 12. Christ was not onely manifested for your good that are believers but also by Christ or the merit and operation of Christ that same faith whereby ye believe in God is obtained and produced in you Therefore it is meet that ye should live to God in holiness Hath raised God by raising Christ the Redeemer from the dead and by glorifying him with that glory which he had with God from all eternity hath demonstrated unto you and to all the world that Christ is truly the Son of God or truly God that your faith whereby ye believe in Christ might be found to be faith in God and so the solidness of your faith might appear to you for your greater comfort and glory Therefore ye faithful Hebrews who live after Christ is risen are so much the more bound to follow after faith and holiness that ye may please God Vers. 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart fervently The Second Exhortation more especially to brotherly love There are three branches of this Exhortation Branch 1. That they love fervently not coldly not remisly as if they were ready upon small cause to hate 2. That they love with a pure heart endeavouring the good of one another not onely aiming at private advantage 3. That without hypocrisie they follow after brotherly love loving not onely in word and tongue but shewing love in deed without dissimulation without deceit Souls There are three Arguments of the Exhortation Argum. 1. It is to be presupposed that ye being justified by faith in desire in purpose and an inchoate endeavour through the virtue of the Holy Spirit have purified your souls to the sincere love of the brethren Therefore ye ought exceedingly to love one another Vers. 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Argum. 2. This brotherhood of believers is more excellent than that which is after the flesh in as much as it doth not rise from natural generation but from spiritual regeneration which requires a more firm mutual and excellent love Therefore ye ought to love one another fervently Word Argum. 3. Confirming the former This fraternity of believers as it hath its rise from an incorruptible principle so it will never perish The word of God which is the seed of our regeneration is not corruptible like the seed of natural generation Therefore ye ought exceedingly and carefully to love one another Vers. 24. For all flesh is as grass and all the glory of man as the flower of grass The grass withereth and the flower thereof falleth away He confirms both parts of the comparison from the testimony of Scripture And first he proves the corruptibility of natural seed from Isa. 40.6 which declares the glory of all flesh and consequently all relation of fraternity founded in flesh to be corruptible Vers. 25. But the word of the Lord endureth for ever And this is the word which by the Gospel is preached unto you He proves that the seed of Regeneration is incorruptible from the testimony of the same Prophet Isaiah because the Word of the Lord abides for ever But he affirms that this is spoken touching the word of the Gospel as the matter stands because the preaching of the truth concerning salvation by Christ vouchsafed to believers is operative for the bringing of believers to life eternal Therefore it is incorruptible CHAP. II. HE proceeds in his Exhortation to duties of Piety and Holiness This Chapter contains four Exhortations Vers. 1. Wherefore laying aside all malice and all guile and hypocrisies and envies and evil speakings The first Exhortation is to love and desire of the Divine Word which he had of late commended There are two branches of the Exhortation The first touching the shunning and laying aside the vices that are familiar to corrupt nature
In the dissimilitude betwixt themselves and their promises For they promised liberty to others when they drew them into bondage of sin and they themselves were the servants of corruption both as to their practice and the principles of their doctrine For there is no other Christian liberty than that which brings those that are freed from sin and the servile yoak of the Covenant of works to the free obedience of Righteousness For Hee proves these Libertines with their Disciples to be the most abject and miserable slaves to sin by four reasons Overcome Reas. 1. Because they are vanquished and overcome by sin to whose servitude they yeeld themselves being allured by the deceiveableness of false doctrine Therefore they are truly slaves Vers. 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning Reas. 2. Because they and their Disciples by Apostacy from an holy conversation fall into a worse condition than that was wherein they lived before they gave their names to Christ. For after they renounced in Baptism the pollutions of the world and through the knowledge of Christ whatsoever betaking themselves into the bosome of some Church of Christ have escaped them if afterwards they be intangled again in those pollutions and have yeelded to them their last end is worse than their beginning Vers. 21. For it had been better for them not to have known the way of Righteousness than after they have known it to turn from the holy commandement delivered unto them Reas. 3. Proving the former because they knowingly and willingly run as fugitives to the tents of their adversaries from the known way of Righteousness and from the holy commandement once delivered unto them which sin is much more grievous and the servitude harder than if they had never known the way of Righteousness for their condition would be better in ignorance than in Apostacy Vers. 22. But it is happened unto them according to the true Proverb The Dog is turned to his own vomit again and the Sow that was washed to her wallowing in the mire Reas. 4. Making for removing of the scandal which might arise from their Apostacy because by their Apostacy they shew that they never were of the true Sheep of Christ but in Baptism and a visible sanctity of life wherein they sometimes vaunted themselves to be Saints they shew themselves to have been Sows and Dogs and to have alwaies been so without spiritual and internal renovation of their nature And therefore no wonder if it happen unto them according to the true Proverb As the Dog though purged by vomiting yet hee licks up again that which hee hath vomited and the Sow though washed yet shee returns to her wallowing in the mire So Apostates though they may profess repentance from their sins and Faith in Christ and obedience of his commands yet if occasion serves they turn to their former manners CHAP. III. HEE passes on to another Admonition concerning their bewaring of scoffers who denyed the coming of Christ whose blasphemy hee reproves to vers 11. In the second hee shews the use and fruit of his Doctrine chiefly touching the coming of Christ to the end Vers. 1. This second Epistle beloved I now write unto you in both which I stir up your pure minds by way of remembrance 2. That yee may be mindful of the words which were spoken before by the holy Prophets and of the commandement of us the Apostles of the Lord and Saviour That hee may make a way for those things that follow hee propounds the scope of both Epistles viz. by admonitions to stir up the minds of the truly faithful to constancy in Faith and Obedience to the Doctrine of the Gospel which they had learned out of the Scripture of the Prophets and the teaching of the Apostles Vers. 3. Knowing this first that there shall come in the last dayes scoffers walking after their own lusts That they might beware of Atheists and mockers at piety hee describes such sort of Monsters four waies First From the Antecedent prediction of the Holy Ghost warning thee of the coming and frequency of those wicked scoffers about the end of the world as capital enemies of the Gospel who in the times of the Gospel would make a laughing stock at all piety Secondly From their vicious life that they will lead a life according to their lusts Vers. 4. And saying where is the promise of his coming For since the Fathers fell asleep all things continue as they were from the beginning of the Creation Thirdly From their blasphemous speeches that they will also dare impudently to deny the Lords coming to judgement and openly accuse Gods promises of falsitie Fourthly From their pertinacious defence of their blasphemy that they would dare to dispute against the Lord coming as if hee would not come at all but that the world should endure for ever Therefore because many ages being past the Judge doth not as yet come and because all things remain in our times as they did from the beginning of the Creation they make their carnal sense the measure of their Faith and cast the Word of God behinde their backs Vers. 5. For this they willingly are ignorant of that by the Word of God the Heavens were of old and the Earth standing out of the water and in the water Hee reproves these blasphemous Dogs in five Arguments Argum. 1. Because they scornfully reject the knowledge offered them out of Gods word and are willingly ignorant that by the word of God the world was created for if they should acknowledge the Creation to be by the word of God they ought also to acknowledge an end of the world foretold in the word of God The Earth Argum. 2. They are willingly ignorant of and shut their eyes against that constant miracle of the earth rising out of the water and consisting by the water by which it is made solid so that it crumble not to dust when the whole earth by its own nature being the lowest element should sinck and be covered and drowned in the waters In which miracle wee may perceive that nature is governed and establish'd by the will of God alone that it may so continue or otherwise as it shall please God Vers. 6. Whereby the world that then was being overflowed with water perished Argum. 3. That the earth contrary to nature appears out of the waters and that all things do remain alwaies in the same state is evident out of the history of the deluge whereby the former order being changed the world or mankind that then was is perished in those overflowing waters Therefore it is not incredible but that the world passing on shall suffer the change which the word of God hath foretold Vers. 7. But the Heavens and the Earth which are now by the same word are kept in
Children both Gods and mine your sins are freely forgiven you for Christs name sake i. e. for the merit of Christ which is preached to you and is through Faith apprehended by you Therefore this Exhortation which I have written being to holiness and brotherly love yee are bound to obey it Vers. 13. I write unto you Fathers because yee have known him that is from the beginning I write unto you young men because yee have overcome the wicked one I write unto you little children because yee have known the Father Argum. 6. From the faithful of every age and order without exception is required the following after holiness and brotherly love by name from the Fathers who are therefore bound to obey because yee are admitted to the knowledge of the antient of daies or the eternal Son of God knowledge of whom hath made you more blessed than all that knowledge of things you have gained from the use and experience of many years Therefore yee ought to follow after c. Young men Argum. 7. Because as all so young men are bound to obey because victory is granted to them against the Devil in Christ in whom also strength is administred for their daily conquering which victory exceeds all warlike praises Little Children Argum. 8. Because as all so are the faithful little children bound to obey these Exhortations because although they are not so skilful in worldly matters God hath manifested himself to them a Father in Christ and hath given them to acknowledge God their Father Therefore c. Vers. 14. I have written unto you Fathers because yee have known him that is from the beginning I have written unto you young men because yee are strong and the word of God abideth in you and yee have overcome the wicked one Father Argum. 9. Inforcing the sixth Argument Because as all so in the first place The faithful Fathers are bound to obey the Exhortation because it is given to them rather than to others to know the Eternal Son of God which benefit ought again and again to come into their consideration Young men Argum. 10. Reinforcing the seventh Argument because as all so also the faithful young men 〈…〉 to obey the Exhortation seeing that God in Christ hath first of all indued them from above with spiritual strength which is far more excellent than natural Secondly And hath put his word into their minds by the Spirit that by Faith it might alwaies abide in them Thirdly And hath also given them that through Christ they may overcome the Devil also these Arguments make much to the following Exhortation Vers. 15. Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him Exhort 3. To beware of the love of the world and of those things that are in it By world hee understands the condition of unregenerate men wherein they please themselves and think themselves happy By those things which are in the world hee understands the enticements or the good things thereof wherewith unregenerate men are taken such are pleasures riches honours To love is to prize to affect The Arguments of the Exhortation are four If any man Argum. 1. The love of the world bindes the heart to worldly things and excludes the love of God or of the Father for the heart cannot bee carried out to contrary desires or serve contrary Masters Therefore have a care yee love not the world Vers. 16. For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world Argum. 2. Confirming the former The studies of worldly men whereunto men are carried with a full carreere are such as the lust of the flesh or sensual pleasures of gluttony or uncleanness The lust of the eyes or covetousness inordinately affecting matters of profit and the pride of life or an excessive desire of honours Those desires saith hee are not of God but from the corruptions of unregenerate men Therefore have a care c. Vers. 17. And the world passeth away and the lust thereof but hee that doth the will of God abideth for ever Argum. 3. The condition of worldly men and those things which seem to bee pleasant in this condition are various and will by and by pass away Therefore they are not to bee loved But hee Argum. 4. Hee that renounces his perverse will and the will of wicked men and endeavours to do the will of God shall live for ever Therefore yee ought to beware of the love of the world And these Arguments conduce much to those things that follow Vers. 18. Little children it is the last time and as yee have heard that Antichrist shall come even now are there many Antichrists whereby wee know that it is the last time Exhort 4. That they beware of seducers and do not depart from the true Faith but that they continue constant in the Faith and Obedience of the Truth Little Children The Reasons of the Exhortation are fifteen Reas. 1. That as little children yee have need to take heed Therefore yee are bound to beware Time Reas. 2. Now it is the time wherein there is danger by reason of seducers viz. it is the last hour and the last time of the world wherein the Devil chiefly rages knowing that his time is short and wherein all ought both to watch and prepare themselves for the judgement which will come at the second coming of Christ Therefore c. And as Reas. 3. Confirming the former according to the premonition by the Apostles and Christ concerning that famous Antichrist which should come many fore-running Antichrists have come already who under the pretence of Teachers seduce men from Christ and are the adversaries of Christ Therefore it is the last time wherein yee are in danger of seducers of whom yee ought diligently to have a care Vers. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might bee made manifest that they were not all of us Reas. 4. Apostates departing from the external communion of those that are truly faithful are not of the number of those that truly beleeve Therefore yee ought to beware of Apostacy and Seducers For if they had been of us Reas. 5. Confirming the former they that are of the number of those that are truly faithful and elect continue in the society of the true Church and in the communion of the Apostolical doctrine And so they declare themselves to bee true Beleevers but those that fall away they so far as wee look upon the counsel of God depart from the doctrine of the Apostles for this end that their hypocrisie might bee manifested and that they might bee declared not to bee of the number of those that are truly Faithful Therefore if yee
not work the love of God without love of the Brethren Therefore c. For hee Hee confirms this Argument by this Reason Because wee are more moved to love by sight than by hearing hee that loveth not his Brother whom hee hath seen and the Image of God in him hee cannot love God whom hee hath not seen Therefore the boasting of love towards God is vain where love of the Brethren is wanting Vers. 21. And this commandement have wee from him that hee who loveth God loveth his brother also Argum. 20. The same authority of God hath conjoyned the command of both requiring of all that love God that they love their Brethren also Therefore yee ought to love the Brethren CHAP. V. THe principal scope of the whole Epistle and especially of this Chapter is propounded vers 13. viz. that those who beleeve in Christ may know that they have eternal life and that knowing they have life they may more and more believe in Christ. Of the Chapter there bee two parts In the first hee describes the marks of those that are true beleevers or born again who have right to eternal life with an inchoate possession thereof to vers 6. In the second hee propounds the Arguments to move us to beleeve in Christ. Vers. 1. Whosoever beleeveth that Iesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him The marks of those that are true beleevers or born again and live sincerely are six Note 1. Hee that is truly faithful or begotten of God beleeves seriously that Jesus is the promised Christ viz. the Redeemer of the world for whosoever solidly receives this truth and applies it to himself acknowledges it in his heart as the Scripture requires is born of God And every one Note 2. Hee so loves God that hee loves the Brethren or those that are begotten of him Vers. 2. By this wee know that wee love the children of God when wee love God and keep his commandements Note 3. Those that are truly faithful do so love the Brethren that they also love God and out of love to God they endeavour to keep his commandements Vers. 3. For this is the love of God that wee keep his Commandements and his Commandements are not grievous Note 4. Explicating the former They that are truly faithful demonstrate the sincerity of their love in endeavouring to observe Gods Commandements out of love to him so that his commandements how much soever they bee hard and unpleasant to the flesh yet they are not grievous but such as they desire most willingly to perform Vers. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our Faith Note 5. Giving the reason of the former They that are truly faithful or born again do overcome the world that is they overcome whatsoever opposes it self to the Spirit of God viz. deceits inticements and the terrours of the world and all hinderances which may draw them from obedience to Gods commandements so that their conflicts bee daily yet they do not yeeld but are sure to triumph as conquerors as often as their enemies oppose them And this Note 6. Explicating the former They that are truly faithful do not lean to their own strength in warring against the world but on Christ by Faith who hath overcome the world in their behalf and doth administer strength to them for the overcoming the world which is the most certain excellent and compleat way to conquer Vers. 5. Who is hee that overcometh the world but hee that beleeveth that Iesus is the Son of God The reason of the victory got over the world by Faith is because it is impossible that any one should overcome the world unless it bee hee that despairing of himself by Faith leans on the sole truth and strength of Jesus Christ as of the omnipotent Son of God who hath not onely overcome the world for his but doth also make all his conquerors The Second Part. Vers. 6. This is â—ee that came by water and blood even Iesus Christ not by water onely but by water and blood and it is the Spirit that beareth witness because the spirit is truth The other part of the Chapter follows wherein hee proves that wee ought to beleeve in Christ as in the Son of God The Arguments are fourteen Argum. 1. Because Jesus Christ is hee who when hee came brought with him the solid substance of Legal Ceremonies as to that which chiefly belongs to the abolishing of sin For hee came with water or with that holiness in himself and virtue for the sanctifying his which was signified by water and washings in the old Law to be in the Messias that was to come when he came And hee came with blood or with a full expiation of their sins by the propitiatory Sacrifice of his blood offered on the Cross for the taking away of the sins of his people Not by water Hee confirms that because Christ came not with one propriety of a Mediatour which is the Sanctity of his Person and virtue of sanctifying his signified by water or legal washings but hee comes also with another propriety which is expiation and full reconciliation signified by the sprinkling of blood or by the slaying of beasts The admirable symbole of which conjunction was the flowing of water and blood out of his side on the cross as our Apostle hath diligently observed in his Gospel Chap. 19.34 That wee may all know that whom Christ justifies hee also sanctifies and on the contrary those whom hee sanctifies the same hee also justifies Therefore yee ought to beleeve in Christ. The Spirit Argum. 2. The spirit witnesseth the same i. e. the manifestation of the spirit in divers gifts poured forth upon Christs Disciples witnesseth that Christ is the Son of God and by its dictate makes this firm in the hearts of those that are faithful Therefore yee ought to beleeve in Christ. Truth Hee confirms this Argument that the Spirit in these operations is true and far from all deceit because it commends nothing to us besides the Word of God or Truth it self Vers. 7. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one Arg. 3. Because as the three persons of the God-head the Father the Word and the Holy Ghost are one in essence so they also consent together in witnessing to confirm this one thing That Jesus Christ is the Son of God For the Father witnesseth of him 1 Pronouncing with an audible voice both in Christs Baptism and Transfiguration that he was his beloved Son in whom hee was well pleased 2 In the works which hee gave to Christ to finish Iob 5.16.36 Furthermore the word bears record of Christ that is Christ wherein hee is God bears record of himself being incarnate that hee is the Son of God partly affirming that very