contention and condemning of each other propounding a rule of due carriage of themselves in such a case to wit that every one of them should labour after solid grounds for the supporting their Faith either for the doing or omitting those things which were controverted touching the Ceremonial Law and thus hee addeth a fourth Argument That they would not condemn one another because in the foresaid case some might do it with a well-grounded perswasion and another upon the like foundation might abstain Therefore it was not fitting that they should condemn one another For the Apostles in the Council at Hierusalem freed the Gentiles from the Law of Moses for the Ceremonial Law was never imposed upon them But the Apostles taking away from the Jews the necessity of Ceremonies for some time left them to a free use till after a season the Gospel shining forth more clearly they might plainly see that their Synagogue was to bee buried wherefore the Gentiles might with a full perswasion lay aside those ceremonies and the Jews observe them at least so long as the favour of God suffered the Temple at Hierusalem to stand whereunto the chief ceremonies were tyed Vers. 6. Hee that regardeth a day regardeth it unto the Lord and hee that regardeth not the day to the Lord hee doth not regard it hee that eateth eateth to the Lord for hee giveth God thanks and hee that eateth not to the Lord hee eateth not and giveth God thanks Argum. 5. Because the Jew observing a day prescribed by the Law of Moses and abstaining from meat forbidden in like manner the Gentile not observing the Law of Moses both of them acted with Thanksgiving to the glory of God The Jew because hee had meat enough not forbidden The Gentile because hee might eat any meat gave thanks Therefore neither to bee condemned by the other Vers. 7. For none of us liveth to himself and no man dieth to himself 8. For whether wee live wee live unto the Lord and whether wee die wee die unto the Lord whether wee live therefore or die wee are the Lords 9. For to this end Christ both died and rose and revived that hee might bee Lord both of the dead and living Hee confirms the end propounded to him that did observe and to him that did not observe the ceremonies and withall adds a sixth Argument They that are not in their own power but anothers nor live to themselves nor die to themselves but only to Christ they are bound to direct their actions and omissions to the glory of Christ as also not to condemn their fellow-servants But wee or none of the Faithful lives or dies to himself nor is at his own dispose ver 7. But wee live and die to Christ to his honor to whom appertains the care over us in life and death ver 8. which hee proves because Christ died and rose again to this end that hee might bee Lord over his Redeemed ones living and dying Therefore it follows that the Faithful ought not to condemn or contemn one another Vers. 10. But why doest thou judge thy Brother or why doest thou set at nought thy Brother for wee shall all stand before the Iudgement Seat of Christ. Argum. 7. The Faithful are Brethren whether Jews or Gentiles Therefore they ought not to judge or contemn one another Wee shall appear Argum. 8. All are to bee judged at the Tribunal of Christ Therefore all ought to take heed that they do not rashly condemn one another Vers. 11. For as it is written As I live saith the Lord every knee shall bow to mee and every tongue shall confess to God That hee confirms by the testimony of Isaias foretelling Chap. 45.23 that Christ shall bee Judge of all and that all shall acknowledge subjection to him as to God Vers. 12. So then every one of us shall give account of himself to God 13. Let us not therefore judge one another any more Argum. 9. Drawn from the former Every one is to give an account of himself to Christ ver 12. Therefore every one ought to prepare himself for the Judgement Seat of Christ and not to judge his Brother The second Part. Vers. 13. But judge this rather that no man put a stumbling-block or an occasion to fall in his Brothers way The second part of the Chapter follows wherein after the conclusion of his general Exhortation hee begins a special properly belonging to them that are strong that they abuse not their liberty with offence to the weak vers 13. Vers. 14. I know and am perswaded by the Lord Iesus that there is nothing unclean of it self but him that esteemeth any thing to bee unclean to him it is unclean Hee prevents an Objection Some might say I am perswaded by the Grace of Christ that no meat is impure or prohibited under the Gospel Therefore I may eat any meat indifferently Hee answers by denying the consequence because pure meat is made impure to him that eats after two sorts First if hee that eats thinks it unlawful Vers. 15. But if thy Brother bee grieved with thy meat now walkest thou uncharitably Destroy not him with thy meat for whom Christ died Secondly Meat is impure if any one perswaded of his liberty eat to the offence of his Brother In which case hee proves that hee must not eat with scandal or that hee must take heed that hee abuse not his liberty and that by eleven Arguments Argum. 1. It fights against charity to act in things indifferent to the offence of the weak Therefore wee must not abuse our liberty Destroy Argum. 2. To lay a stumbling block before the weak from the nature of the deed tends to the destruction of a Brother for whom Christ dyed and hee that puts an offence in his Brothers way in a judicial sense destroies his Brother For as much as in him lies hee is the cause of bringing destruction upon him Therefore wee must not abuse our liberty For whom Argum. 3. Hee that eats with offence thereby opposes the merit of Christs death and the intent of it for hee died that the weak might bee saved but hee that eats with offence doth what is in him to destroy him that is weak Therefore wee must not abuse our liberty Vers. 16. Let not then your good bee evil spoken of Argum. 4. Eating with offence causeth the Christian Faith to bee evil spoken of and to bee brought into contempt and that Christian liberty bee evil reported of by those that are weak and without Therefore wee must not abuse our liberty Vers. 17. For the Kingdome of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Argum. 5. Because as it is 1 Cor. 8.8 meat and drink nothing promote the spiritual Kingdome of Christ but righteousness peace and joy and the other fruits of the Spirit Therefore wee are bound to abstain from meats or things indifferent when there is danger that by an unseasonable use of
hath the virtue of consolation so also of admonition that they would not adhere to their errour in seeking Righteousness by the Works of the Law and moreover of an exhortation that they hold fast Righteousness by Grace through Faith in Christ unless they would exclude themselves from the inheritance CHAP. V. THere are two parts of the Chapter In the first hee goes on to urge that shaking off the yoak of the Covenant of â—orks and Legal Ceremonies they may defend their Christian Liberty to vers 13. In the other hee gives Precepts concerning the right use of Christian Liberty to the end Vers. 1. Stand fast therefore in the Liberty wherewith Christ hath made us free and bee not entangled again with the yoak of bondage The Proposition to bee confirmed in the former part is plainly proposed under the form of an Exhortation Yee must stand fast in the Christian Liberty which is the scope of the former Doctrine and disputation and it is drawn from that as the conclusion The Arguments for the proving this Proposition are thirteen Argum. 1. Liberty from the servile yoak of the Legal Covenant or Ceremonies thereof is obtained by the blood of Christ Therefore you must stand stedfast in that Vers. 2. Behold I Paul say unto you that if yee bee circumcised Christ shall profit you nothing Argum. 2. Is established by an Apostolical obtestation If you bee circumcised according to the Ceremonial Law now abolished and add but this one Ceremony to free Justification by Christ Christ whom you declare by this fact an imperfect Saviour will not advantage you to salvation Therefore you must stand fast For if they could not be justified except they joyned Circumcision together with the Grace of Christ making Christ the half of their Righteousness they destroy the whole making him an imperfect Saviour they made him none at all Vers. 3. For I testifie again to every man that is circumcised that hee is a debter to do the whole Law Argum. 3. Is established by the same obtestation The Covenant of Works being abrogated and the Ceremonial Law now abolished if any one returns to Circumcision the Sacrament of initiation to this Legal Covenant hee by this means makes himself a debtor to the whole Law and consequently obliges himself to the curse unless hee perfectly with his whole strength fulfil the Law which is the condition of the Covenant of Works The matter is clear Because although Circumcision by the purpose of God to the faithful expecting the Messias until Christ was a Sacrament of the Righteousness of Faith as Abraham was circumcised and although in the time of toleration till the clear manifestation of Christian Liberty to them that were born Jews Circumcision was accounted amongst things indifferent so Timothy born of a Jewish Mother is circumcised and Titus is not yet to all the Jews and Proselytes of the Gentiles seeking Righteousness by Works or by the Law Circumcision is made part of the Legal Righteousness or of the Obedience of the Covenant of Works yea and the Sacrament of that Covenant And after this manner the false Apostles did urge Circumcision amongst the Galatians to whom religious Circumcision was every way unlawful No wonder then if hee said Christ will not profit them if they bee circumcised because they that were circumcised by that very fact did imbrace the Covenant of Works Vers. 4. Christ is become of no effect unto you whosoever of you are justified by the Law yee are fallen from Grace Argum. 4. Confirming the former whosoever of you return to Circumcision and Legal Customes abolished seeking Justification by the Law yeâ— by that same fact renounce Christ and the Covenant of Grace because the Covenant of Works and the Covenant of Grace in Christ do mutually exclude one another neither can they consist For if Justification is by Works it is not by Grace and on the contrary Therefore yee must stand in your liberty except you would be separated from Grace and Christ. Vers. 5. For wee through the Spirit wait for the hope of Righteousness by Faith Argum. 5. Wee Jews and Apostles that are circumcised after our conversion to the faith being taught by the Spirit renounce the Covenant of works and legal customes and do expect life eternal as the fruit of justification by Faith you that are Gentiles by nature cannot otherwise be justified or saved either by the Law or Circumcision Therefore you must stand fast in your Christian liberty Vers. 6. For in Iesus Christ neither Circumcision availeth any thing nor uncircumcision but faith which worketh by love Argum. 6. Confirming the former In the Kingdome of Christ or the new state of the Church under the Covenant of Grace the difference of circumcision and uncircumcision is taken away that neither helps nor hinders any thing to justification Therefore you must stand fast in your liberty from the yoak of the Law But faith Arg. 7. True faith alone or that which worketh by love without respect to circumcision or uncircumcision availeth to the act of justification Therefore in this way of justification yee that are in the Kingdome of Christ must necessarily stand fast Vers. 7. Yee did run well who did hinder you that yee should not obey the truth Argum. 8. Not long since yee ran well in the course of the truth of this Doctrine neither can any account bee given of your falling from the truth Therefore you must as yet go forward and stand fast in that course Vers. 8. This perswasion cometh not of him that calleth you Argum. 9. By answering an Objection Although perhaps yee are perswaded that yee continue in a right way yet that credulity and perswasion to depart from that which you have received from mee is not from God calling you but some other way viz. from impostors from your inconstancy and from the Devil Therefore this perswasion is to bee rejected and yee must stand fast in the liberty Vers. 9. A little leaven leaveneth the whole lump Argum. 10. By answering an Objection Although it may seem that wee muâ—â— not contend about the introduction of some few customes for peace sake and that the Jews might the more easily bee won yet this little legal leaven or Judaism doth corrupt the whole sincerity of the Doctrine of faith Therefore yee must have a care of that and stand fast in the liberty Vers. 10. I have confidence in you through the Lord that you will bee none otherwise minded but hee that troubleth you shall bear his judgement whosoever he bee Argum. 11. Although the danger of your errour and inconstancy make mee suspect the event yet love and the constancy of Divine grace commands mee to hope better things which whilst I behold I am perswaded that you will return into that opinion with mee concerning the casting away the yoak of the Law and defending your liberty by faith in Christ Therefore it is meet to satisfie my expectation Troubleth Argum. 12. Your seducers who trouble your
Ioshua some of whose names he reckons up six in number and to these hee adjoyns the Prophets and other Saints who lived before Christ whereof some what were they not able to do by Faith Others what were they not able to suffer Hee reckons up ten sorts of their actions 1 Some by Faith subdued Kingdomes as the fore-mentioned Iudges and David the King 2 Others wrought righteousness being tryed in difficult matters as when David twice spared Saul persecuting him in an hostile manner 3 Some having overcome difficulties constantly persevered till the special promises made to them were performed as David obtained the promised Kingdome by Faith 4 Others by Faith stopped the mouths of Lions as Sampson David Daniel ver 33. 5 Some by Faith quenched the violence of fire as the three companions of Daniel 6 Others escaped the edge of the sword or present death as Elias flying from the threatnings of Iezabel 7 Some ouâ— of weakness were made strong and recovered out of mortal diseases as Hezekiah 8 Others waxed valiant in fight as Sampson and David 9 Some put to flight the Armies of the Aliens as Gideon ver 34. 10 Others received their dead raised to life again as the Widdow of Sarepta the Hostess of Elias and the Shunamite the Hostess of Elizeus ver 35. Vers. 35. And others were tortured not accepting deliverance that they might obtain a better Resurrection And these are the kinds of their famous actions wherein the Saints excelled by Faith then follows ten sorts of sufferings in bearing of which with a good courage some other servants of God were eminent whom hee names not But to question whether there were such is impious when the Holy Ghost is the Author who certified Paul the Pen-man concerning the truth of what he spake so that there remains no place for doubting or curious enquiring from what History hee fetched those things seeing wee know this very Narration to bee beyond all exception The first sort of sufferings others were racked or stretched out by their tormentors as a skin is stretched upon a Drum and beaten with Clubs till they swelled and died who had the offer of deliverance if they would deny the Faith but upon that condition they refused deliverance hoping for a Resurrection to a better life Vers. 36. And others had tryal of cruel mockings and scourgings yea moreover of bonds and imprisonment The second sort of sufferings others endured mockings 3 Others were scourged 4 Others also were laid in bonds 5 And others imprisoned Vers. 37. They were stoned they were â—awn asunder were tempted were slaiâ— with the sword they wandered about in Sheep-skins and Goat-skins being destitute afflicted tormented 38. Of whom the world was not worthy they wandered in deserts and in mountains and in deâ—s and caves of the earth 6. Some were stoâ—ed 7 Some were sawn asunder 8 Some were tempted sometimes allured with promises other while affrighted with threatnings sometimes solicited with the importuâ—ity of friends other whiles vexed with Disputes and Sophistry devised for opposing of the Faith which kind of torment is more cruel than death to those that are conscious to their own weakness and are afraid lest they should bee foiled by the temptation 9 Some were slain with the sword 10 Others to avoid death wandered up and down having no certain dwelling place forced to change places because of the Persecutors cruelty for want of cloaths they covered their nakedness with sheep-skins and goat-skins being destitute of humane help reduced to divers straights and evil entreated by the world where ever they came so that they chose to live in mountains and deserts in caves and dens of the earth among wild-beasts rather than men who that they might not seem forsaken in these afflictions the Apostle declares that man-kind which dealt so cruelly with them was not worthy of the company of such precious servants of God From all these wee shall briefly draw but one Argument which for memories sake wee set down thus Argum. 22. What is there which God requires of us that wee are not able to effect by Faith What are wee not able to suffer that God laies upon us as appears by the experience of the faithful Saints Therefore Faith is to be cherished we ought to live by it and to persevere in it Vers. 39. And these all having obtained a good report through Faith received not the Promise Argum. 23. All the Saints whereof wee have spoken by Faith were approved of God justified or God gave testimony to them that they pleased him although they had not that great Promise of Christs Incarnation or of the seed of the woman compleated wherein all the Promises are Yea and Amen while they lived Seeing therefore that they who lived in that obscurity persevered in all persecutions constant in the Faith of Christ that was to come how much more ought wee to persevere who see that Promise compleated in the Faith of Christ now exhibited Vers. 40. God having provided some better thing for us that they without us should not be made perfect Hee answers a doubt some may question why God deferred the comming of Christ or why hee was not manifested in the times of the Ancient Fathers Hee answers adding Argum. 24. It seemed good to God to vouchsafe us this happiness that wee should see with our eyes the fulfilling of all the Oracles and Types the honour of seeing Christs day and hearing the Gospel hee vouchsafed this not to the Fathers but reserved it for us Therefore so much the more are wee obliged to persevere in the Faith of Christ and the constancy of our Profession to the honour of Christ. Without us Hee opens the Counsel of God concernning the reservation of the honour of seeing Christ exhibited to our times and addeth Argum. 25. God would not have the Infant condition of the Church perfect before the exhibition of Christ without the more compleat condition of the Church after Christ manifested in the Flesh that the whole Church as well before as after Christ might be one perfect man in Christ nor would God that the faithful living under Legal types should be otherwaies perfected than by looking together with us to the thing signified which is exhibited in our times Seeing therefore that they in the Infant condition of the Church obtained perfect Righteousness and Salvation by Faith looking with us upon the thing signified by the Legal types i. e. upon Christ that was to be manifested as if he had been manifested already and patiently persevered through all adversities It will bee unworthy if wee persevere not constantly in the Faith of Christ who is exhibited CHAP. XII THe other part of the Epistle follows wherein divers Exhortations to Christian duties are contained There are three in this Chapter The first is a consolatory Exhortation to patience and constancy in the Faith in adversity to vers 14. The second is to holy peace vers 14. The third is to hold fast the
one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Another comparison is of Christ and Adam tending to shew that the righteousness of Christ is no less effectual to save those that are justified by Faith than the sin of Adam was of force to destroy those that are not justified There are six parts of the Comparison The first As by one man viz. Adam sin entred into the world and death by sin and so death passed upon all men that are the sons of Adam by nature in as much as in him as in a common parent all have sinned so by one man Christ Jesus the second Adam Righteousness entred into the world and Life by Righteousness and so life was communicated to all men which are the sons of Christ by grace such as all are which are justified by Faith in as much as in him as in a common parent surety and advocate all are justified This Antithesis remains to bee collected from what follows and especially from the end of ver 14. where Christ is made the Anti-type of Adam because hee is the Gate and Fountain of Righteousness and Life as Adam was the Gate and Fountain of sin and death Vers. 13. For until the Law sin was in the world but sin is not imputed when there is no Law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come Hee proves that sin entred into the world by one man Adam and was propagated to his posterity For from Adam to the Law written by Moses sin was in the world and imputed and that could not bee unless there had been some Law at least unwritten and innate for had there been no Law neither written nor innate sin could not bee imputed ver 13. but it was imputed because the punishment was inflicted If so bee the wages of sin is death it reigned from Adam to Moses not only over those that were of riper years but also over infants which sinned originally in him seeing all men were in Adam one man though not actually or after the similitude of Adams actual transgression ver 14. The sum of all is there was death the wages of sin therefore there was sin therefore a Law and sin from one passed unto all Hee calls Adam a type of him that was to come viz. of the second Adam Christ that wee might understand how Christ ought to answer in his saving effects to those destructive effects of Adam and that by the purpose of God who would represent Christ the Saviour of men in the lost original of mankind that Christ might bee no less acknowledged the Fountain Head and Root of Righteousness and Life to bee derived to those that are his as Adam was the Fountain Head and Root of propagating sin and death to his Vers. 15. But not as the offence so also is the free gift for if through the offence â—f one many be dead much more the grace of God and â—he gift by grace which is by one man Iesus Christ hath abounded unto many The second member of the Comparison wherein they disagree which is first briefly propounded afterward more largely explained The offence is not like the gift of God for that good which proceeds from God is of Divine efficacy and virtue therefore infinitely surpasses the evil which is from man Wherefore if the offence of one man i. e. Adam could bring forth death to many that were naturally propagated from him much more the infinite grace of God and the free gift of one mâ—n Jesus Christ who also is God shall abundantly convey life to them which are spiritually born of Christ. The sum of all is Hee would have us know that the grace of Christ is more potent to save than the sin of Adam to destroy and the gifts which are bestowed through the grace of God are more excellent than those which Adam lost Vers. 16. And not as it was by one that sinned so was the gift for the judgement was by one to condemnation but the free gift is of many offences unto Iustification The third branch of the Comparison shewing the dissimilitude between the evil that entred only by Adam sinning and the gift which is by Jesus Christ because the just judgement of God from one sin of Adam proceeded to the just condemnation of himself and of all that by the Law of Nature were comprehended in his loyns But grace or the free gift of God not only frees us from that one Original sin but from a multitude of actual sins committed by every one to a full justification from all sin The sum of all is condemnation is from one offence but the gift of grace is an acquittal from all offences Vers. 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and the gift of righteousness shall reign in life by one Iesus Christ. The fourth branch of the Comparison with a confirmation of the former after this manner If by one only sin of Adam death entring as a King subdued mankind to it much more being justified by Faith receiving that abundant grace of God and the gift of Righteousness shall reign in life by one Jesus Christ By how much the more excellent therefore the Kingdome of Life is which makes its Subjects Kings and companions with Christ in Life Eternal than the Kingdome of death which destroyes all its subjects by so much the gift of Christ in respect to its efficacy excells the offence of Adam Vers. 18. Therefore as by the offence of one judgement came upon all men to condemnation even so ly the righteousnâ—ss of one the free gift came upon all men unto â—ustification of Life The fifth branch of the Comparison As by the fall of Adam only the guilt came upon all that sprang of Adam by a natural propagation to their condemnation so by the obedience of Christ only wherein hee was obedient to his Father unto the death the satisfaction came to justification of all men which spring of Christ by a spiritual regeneration Vers. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many bee made righteous The sixth branch of the Comparison illustrating and â—onfirming the former after this manner As by the disobedience of Adam only it comes to pass that many are accounted and dealt with in the judgement of God as sinners because they are derived from him according to the flesh so by the obedience of Christ only many shall bee made righteous that is shall bee accounted as righteous to wit all they that are in Christ by Faith born of him after the Spirit For equal it is that the poyson of sin should not pierce deeper or the sin of Adam spread further upon his Off-spring than the virtue
salvation are founded in the good pleasure of God acknowledging nothing except the Grace of God in the whole course of salvation and in all the parts of it And the work of Faith Artic. 3. I pray that God would compleat the work of Faith with power in you In which Article hee affirms Faith to bee the work of God which hee works in his and hee determines the beginning increase and perfecting of Faith as part of his good pleasure Lastly Hee shews that Faith is not onely not a work of our power but exceeds whatsoever can bee in us and requires the power of God without which it can neither bee begun or continue or bee increased or compleated Vers. 12. That the name of our Lord Iesus Christ may bee glorified in you and yee in him according to the grace of our God and the Lord Iesus Christ. Art 4. I pray that both in this life and in that which is to come Christ may bee glorified in you as in his members and yee may be glorified in him as in your head which is the end of the former Articles Neither in this Article will hee have the grace of God concealed but teaches that the whole glory which Christ receiveth from his or which hee communicates to them is to bee ascribed to the grace of God and Christ onely In all which the Thessalonians had no mean supports for their consolation and confirmation in the faith CHAP. II. THe resolution of the Doubt concerning Christs coming follows There are two parts of the Chapter In the first hee confutes the errour touching Christs last coming whilst the Thessalonians were alive to vers 13. In the other hee confirms the faith of the Thessalonians Vers. 1. Now wee beseech you brethren by the coming of our Lord Iesus Christ and by our gathering together unto him An errour had crept in amongst the Thessalonians concerning Christs coming immediately whilst they were alive which errour the Devil cherished that as for other causes so also for this that at leastwise after that age hee might expose the whole Christian Doctrine together with this Article to a mockery therefore the Apostle admonishes them that they suffer not themselves to bee moved from the sound sense and faith of this Article In the mean while hee affirms two things as most certain whereof hee would not have them doubt The first was That Christ will come as he had taught before in his appointed time The other was It will come to pass that all the faithful should be gathered together from the four quarters of the world to meet the Lord But hee beseeches them if they would bee wise for themselves in that day that they would have a care of that errour whereof wee speak Vers. 2. That yee bee not soon shaken in minde or bee troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand Because Impostors did brag partly of some Revelations from the Spirit partly some speech of the Apostle which they affirmed they had heard they did partly say that it was manifested by the former Epistle written by the Apostle to the Thessalonians as if in the fourth and fifth Chapters hee had taught that Christ would come while they were yet alive the Apostle commands to take heed lest they should bee by this or any like imposture deceived troubled or by any other means bee moved from the faith Vers. 3. Let no man deceive you by any means for that day shall not come except there come a falling away first and that man of sin bee revealed the son of perdition Hee gives a reason of his dehortation Because Christ would not come before the Antichristian defection should bee and Antichrist should bee revealed the chief Captain and Patron of this Apostasie Therefore it behoveth two things to precede Christs coming a falling from the faith received whereof 1 Tim. 4.1 and the revelation of the chief or great Antichrist That which concerns the falling away hee doth not understand the falling away of one or a few or of many in many Churches for day by day in those times there were not a few Runagates from the tents of Christ almost through all the Churches and many followers of many errours but hee understands the universal falling away of the external or visible Church so that false opinions contrary to the Gospel should bee received and openly defended and that commonly in the visible Christian Church by those that should boast in the name of Christians As concerning him who should bee the head of this Apostasie hee fore-tells that hee shall bee revealed by God partly by permitting him to erect his Kingdome in his Church and openly and in very deed shew himself to bee Antichrist partly by making of him manifest by the Doctrine of the Gospel which should make his impostures manifest and open to all those that are unwilling to bee deceived of which Antichrist or head of Apostates that hee may bee better discerned in his time by those that were circumspect The Apostle propounds seven Articles which are exactly to bee observed Art 1. Contains the description and nine Notes of Antichrist all which and every one agree to none better yea to none other than to the Pope of Rome as it will appear by those that observe them Man Note 1. Hee shall bee a Man in spight of those that in favour of the Pope feign that the evil Spirit Antichrist is to come Therefore hee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man both in nature and kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Man in the singular number that hee may shew that the famous chief and great Antichrist in kinde so called is described He doth not only intimate some individual man or a single person but the series of shavelings that were to succeed in one seat Heb. 9.7.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The high Priest denotes the whole series or succession of Priests and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man of God signifies not one Pastor but the series of faithful Ministers and that according to the stile of the Prophets when they speak concerning the order of Kings as Dan. 7.2 Of sin Note 2. Hee shall bee the man of sin as well because hee is a notable sinner yea highly addicted to sin as because both by fraud and impostures and by force and tyrannical compulsion hee was to bee the famous author of sinning unto others The son Note 3. Hee shall bee the son of perdition or the successor of Iudas the Traytor For by this title Christ heretofore noted Iudas in the New Testament Ioh. 17.12 which Iudas Antichrist resembles partly in the assumed title of the Apostolical calling partly by dissimulation covetousness cruelty obstinacy and final perdition bringing destruction upon many and principally upon himself destroying others and destroyed himself Vers. 4. Who opposeth and exalteth himself above all that is called God or that is worshipped So
The Pontificians are not ashamed to confess these and many other of the like sort concerning their Bishops and publickly in their writings so that there is no further need to enquire who hee is that sits Antichrist in the Temple or in the Visible Church as to his Title when wee know that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie two things according to the various acceptation of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the Vicar of Christ and the Adversary of Christ and wee hear the Pope of Rome boasting himself Antichrist in one of these significations i. e. professing himself the Vicar of Christ but in the mean while wee apprehend the same as it were in the very act openly affirming himself to bee amongst Christians that hee is neither subject to Civil nor Ecclesiastical Laws but without blushing to profess himself above them And whereas now it is manifest to the world that the authority of the Pope of Rome is by himself and by his attendants extolled above Scripture or divine Laws as to the constitution of the Canon determination of the sense judgement and deciding of controversies dispensatian as it is called about divine commands c. shall wee doubt who hee is that sits lawless in the Temple of God or amongst the Professors of Christian Religion As to what concerns the second or the possession of his Kingdome Antichrist shall not possess his Kingdome without war Christ shall fight against him with the sword of his mouth i. e. by preaching of the Truth revealed in the Gospel and by the power of his Spirit concurring with the Word As to the third touching the end of Antichrists Kingdome or the issue of his War and Kingdome Christ will detect and confute the lyes of Antichrist the deceits wickednesses tyranny false interpretations and allegations of Scriptures and will by degrees demolish consume and waste his Kingdome and at length will destroy and abolish it by the illustrious manifestation of his comming to the last general judgement Vers. 9. Even him whose comming is after the working of Satan with all power and signs and lying wonders Artic. 6. Wherein hee resumes and furthermore describes the rise and progress of Antichrist his arms arts and helps wherewith hee will acquire his Kingdome and as much as hee can will uphold it The first help is Satan who will with his manifold crafts instruct Antichrist and by him hee will strongly put forth his effectual power in the whole time of Antichrists dominion Signs Help 2. His faculty of dissimulation or power of setting forth some miracles with deceitful signs and wonders used for the confirmation of their false opinions In the Popish Legends as they are called thou mayest read a thousand such Vers. 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the Truth that they might bee saved Help 3. All deceiveableness of unrighteousness or all unjust or fraudulent deceit such are false counterfeit or fawning Doctrines sophistical disputations the inticements of riches honours or dignities of this world together with threatnings and terrors the top and height of which deceit will bee in him because hee will not openly or directly fight against Christ but hee will set upon the matter secretly and in an hidden manner counterfeiting himself to act the cause of Christ when as much as hee can hee subverts it Because Artic. 7. Touching the subjects of Antichrist and their perdition and the causes thereof The retinue of Antichrist properly called his houshold and familiars are described to bee such as with obstinate minds stubbornly cleave unto him even to the end and in whom the Devil is very effectual 1 From the property of Reprobates They perish they are of the number of those that perish 2 From the meritorious cause of their perdition because they receive not the Truth offered in the Word of God with love that they might bee saved Vers. 11. And for this cause God shall send them strong delusions that they should beleeve a lye They are described 3 From the most just revenge of the Judge upon them punishing sin with sin and delivering them to bee blinded by the Devil that they which have refused to behold light and have renounced divine truth should beleeve errors and delusions the devices of men most gross fables and lyes and so should perish Vers. 12. That they all might bee damned who beleeved not the Truth but had pleasure in unrighteousness They are described 4 From their last condition and from the meritorious cause of their condemnation They shall bee all eternally damned at that last judgement because they have not beleeved the plain truth of God laid open in the Gospel but with a full will have most unrighteously rested in the belief of lyes and obedience to their carnal desires And this is the issue of them who obstinately cleave to the Bishop of Rome and his errours fore-told by the Spirit of God The Second Part. Vers. 13. But wee are bound to give thanks alway to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the Truth The other part of the Chapter follows wherein hee confirms three waies the Faith of the Thessalonians lest they should bee moved by this sad Prophecy 1 By thanksgiving in their behalf 2 By an exhortation of them to constancy and 3 By prayer for them As for the first way in their thanksgiving hee produces three Arguments for the confirmation of their Faith Brethren beloved Arg. 1. Yee are our Brethren comprehended with the same love of God with us Therefore yee need not fear perishing with the Antichristian sect Chosen Arg. 2. In his decree touching the end and saving means God hath chosen you that yee may obtain salvation through Faith and Sanctification by the Holy Ghost as by means whereby yee may attain salvation freely appointed for you Therefore c. Vers. 14. Whereunto hee called you by our Gospel to the obtaining of the Glory of the Lord Iesus Christ. Arg. 3. God hath now effectually called you through the Gospel preached by mee that yee may obtain glory purchased by Christ Therefore there is no reason that yee should bee moved by this sad Prophecy Vers. 15. Therefore Brethren stand fast and hold the traditions which yee have been taught whether by word or our Epistle The second way of confirming their Faith By an exhortation to constancy in the Faith that they stand fast and strongly maintain the traditions or the Doctrines delivered to them by the Apostles against all enemies which Doctrines they had learnt either by voice whilst Paul was present or by writing as they had received in the former and this Epistle and in other Scriptures Vers. 16. Now our Lord Iesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good
rest and now hee sheweth the stability of the gripe which the Beleever taketh of these grounds in the similitude of the gripe which a Ships Anchor taketh being cast on good ground In the former Verse by Hope was meant the thing hoped for and laid hold on by Hope In the Relative which in this Verse hee understandeth the Hope which doth lay hold In the similitude of an Anchor cast out of a Ship Hee giveth us to understand 1 That albeit wee have noâ— gotten full Possession of the Promises in this life yet wee get a gripe of them by Faith and Hope 2. That Hopes gripe is not a slender imagination but solid and strong like the gripe of an Anchor 3. That the Beleever is not exempted from some tossing of trouble and temptations while hee is in this World yea subject rather to the same as a Ship upon the Sea 4. That whatsoever tossing there be yet all is safe The Souls Anchor is cast within the Heaven The Soul is sure 2. Hee giveth the Anchor all good properties It is weighty solid and firm It will not drive nor bow nor break it is so sure and stedfast Again it is sharp and peircing It is entred into that within the Veil that is into Heaven represented by the Sanctuary beyond the Veil And so the ground is good as well as the Anchor to hold all fast Vers. 20. Whither the Fore-runner is for us entred even Iesus made an High-Priest for ever after the Order of Melchisedec 2. Hee commendeth our Anchor-ground for this that Christ is there where our Anchor is cast as our Fore-runner In continuing the Comparison and calling Christ our Fore-runner hee bringeth to mind 1. Christ being once in the Ship of the Militant Church tossed and tempted as others albeit without sin 2. That hee is now gone ashore to Heaven where the ship of the Church is seeking to land 3. That his going ashore is as our Fore-runner and so his landing is an evidence of our landing also who are to follow after him 4. That his going before is to make easie our Entry Hee is the Fore-runner for us for our behoof to prepare a place for us 5. That our Anchor is where Christ is and so must be the surer for his being there to hold all fast till hee draw the Ship to the shore 2. Christ is entred into Heaven and made an High-Priest for ever Then 1. CHRIST in Heaven is invested in an office for us 2. His Office is the High-Priesthood The Truth and Substance of the typical Priesthood 3. His Office is for ever and so for the benefit of all Ages that wee now as well as others before us may have the benefit of his intercession 3. Hee is said to be made an High-Priest after his entry in Heaven Then albeit Christ was Priest for his Church from the beginning yet was it never so declared as after his Ascension when hee sent down blessings sensibly upon his Church since which time hee doth so still The Summe of Chap. VII I Brake off my speech of Melchisedec will the Apostle say now I return to him again and in his Excellency will shew you Christs Excellency who is Priest after his order Wee have no more of him in Scripture but what wee finde Gen 14.19 20. And there hee is King and Priest both vers 1. Bearing a mystery in his Name and Office vers 2. Without Father or Mother or end of life as hee standeth in Scripture that hee might resemble Christ vers 3. Acknowledged to be superiour to Abraham by his paying of tythes unto him vers 4. Even as Levi for that same cause is superiour to the Brethren vers 5. Superiour also because hee blessed Abraham vers 6 7. Superiour to Levi for his typical immortality vers 8. And for his taking tythes of Levi in Abrahams loyns vers 9 10. Yea the Priesthood of Levi because imperfect calleth for a Priest of another Order to give perfection which is Christ vers 11 12. And so both the Priesthood and all the Ordinances thereof are abolished by the Messias who behoved to be of another Tribe than Levi vers 13 14. And of another Order also vers 15. Bodily shadows were in the Priesthood of Levi but endless Truth in Christ vers 16. As Davids words do prove vers 17. By which also it is prophesied That Aarons Priesthood shall be disanulled when Christs Priesthood is come because it was not able to do mens turn under the Law as Christs doth under the Gospel vers 18 19. And God obliged not himself to make Aarons Priesthood stand as hee sware to establish Christs vers 20 21. And so the Covenant under the Messias is declared to be better than under Levi vers 22. Again the Priesthood of Levi had sundry Office-bearers but Christ hath none in his Priesthood with himself nor none after himself vers 23 24. Therefore he is able alone to work out our salvation throughly vers 25. For such a Priest have wee need of who needeth not offer up daily his Sacrifice for hee hath offered one and never more vers 26 27. And no wonder for under the Law mortal men might be Priests but under the Gospel onely the Son of God is Priest and that for evermore vers 28. The Doctrine of Chap. VII Vers. 1. For this Melchisedec King of Salem Priest of the most High God who met Abraham returning from the slaughter of the Kings and blessed him BY saying FOR hee giveth a reason why hee calleth Christ a Priest after the Order of Melchisedec because such a one was Melchisedec his Type therefore such a one it behoved Christ in Truth and Substance to be as the Type imported hee should be 1. Hee repeateth from Gen. 14.18 19 20. as much as served to resemble any thing in Christ but never a word toucheth hee of Melchisedec's bringing forth of Bread and Wine to Abraham Therefore hee did not account this any typical action having any resemblance of that which was to be done of Christ his Anti-type for then should hee not have failed to mark it seeing hee observeth the mystery of his Name and place of dwelling which is less 2. Melchisedec and the Church in Salem where Melchisedec was Priest were not of Abrahams family Therefore albeit God did chuse Abrahams Family as the Race wherein hee was to continue the ordinary Race of his Church yet had he Churches and Saints beside 3. This meeting of Abraham and entertaining him and his company with Bread and Drink being the exercise of an ordinary virtue sheweth That it is the duty of all men and namely of Kings Great men and Church-men to countenance and encourage according to their place and power those who hazard themselves in Gods service and good causes 4. To come to a particular Comparison of the Type and the Truth 1. As Melchisedec was King and Priest in his Kingdome so is CHRIST King and Priest in his Kingdome both to
care for the Religion and outward conversation of his subjects to the weal of their souls and bodies both amongst men and towards God in this life and hereafter 2. As Melchisedec is the blesser of Abraham the Father of the faithful in the type So is Christ in truth the blesser of Abraham and all the faithful the fountain of all blessing in whom alone every one is blessed who getteth blessing Vers. 2. To whom also Abraham gave a tenth part of all first being by interpretation King of Righteousness and after that also King of Salem which is King of Peace 1. To go on in the Comparison As Melchisedec the Type was honoured by Abrahams paying of Tythes unto him So is Christ to be honoured by all Abrahams children by giving of their Substance and worldly Goods what is sufficient to maintain the honour of his Kingdome amongst them 2. Presuppose the Type were laid aside yet this thankful meeting that Abraham gave to the man whose office was to bless him in the Name of the Lord doth teach All the faithful Abrahams true seed a duty of Thankfulness to Gods servants set over them to bless them in the Name of the Lord even to honour them by giving of their goods for their sufficient maintenance 3. As Melchisedec the Type is by interpretation King of Righteousness So is Christ in truth King of Righteousness 1. For the personal Righteousness in himself 2. Because hee is the Righteousness of his Subjects made of God unto us Righteousness by imputation 3. Because hee frameth his Subjects peece and peece unto a righteous disposition by sanctifying them 4. As Melchisedec the Type is King of Salem that is King of Peace So is Christ in truth King of Peace to his Subjects by reconciling them to the Father by giving peace of conscience within themselves by making all the Creatures at peace with them and all things turn together for their good and by working still on their eternal welfare and blessedness until hee perfect it 5. As Melchisedec was first King of Righteousness and then King of Peace in the Type So is Christ in truth in this Order first King of Righteousness to his Subjects to take away their sins and to give them Righteousness And then King of Peace because hee giveth them his Peace as the fruit of Righteousness This is the order of his Kingdome Righteousness and Peace and Joy in the Holy Ghost Vers. 3. Without Father without Mother without Descent having neither beginning of daies nor end of life but made like unto the Son of God abideth a Priest continually 1. Melchisedec certainly was a very Man King and Priest in such a City if wee consider him in his natural being But if wee consider him in his spiritual being as hee standeth in Scripture under this name hee hath neither Father nor Mother beginning nor end There is no more mention of him what hee was or of whom hee came or of his death but these three verses of Genes 14. As then hee is in a typical being in Scripture So is Christ in truth in his personal being as God without Mother as Man without Father as God without beginning as God and man without ending of life 2. As Melchisedec looking how hee standeth in his Scriptural being abideth a Priest continually so that wheresoever hee is named in Scripture there hee is eveâ— found a Priest also and never a word of his laying down of the Priesthood Even so is Christs Priesthood unseparable from his person Hee abideth a Priest continually in real accomplishment 3. By saying Hee is made like unto the Son of GOD hee giveth us to understand That Gods purpose was in those particulars so to describe him as hee might resemble the Person and Offices of the Son of God And so is a Type of Gods own appointment 4. And if hee was made a likely Type of Christ in his Office of Priesthood then it followeth aâ— Melchisedec had neither any joyned with him in his Priesthood nor Deputy nor Vicar under him in it nor Successor to his Office So neither hath Christ any joyned with him or Substitute or Successor to him in his Priesthood Vers. 4. Now consider how great this man was unto whom even the Patriarch Abraham gave the Tenths of the Spoils To shew Christs Excellency hee draweth them to consider Melchisedec's Excellency above Abrahams that so they might see Christs Excellency to be far more The reason in force goeth thus 1. If Melchisedec the Type be more excellent than Abraham much more must Christ of whom hee is a Type 2. And if Melchisedec's greatness be not easily perceived except there be a due consideration of it much more Christs greatness requireth consideration and is worthy of contemplation 3. If Abraham by paying of Tythes acknowledge Melchisedec's superiority Much more should all Abrahams Off-spring acknowledge Christs Superiority whom Melchisedec typically represented by paying of what is due for the maintenance of his Service and bestowing on his Ministers who are appointed to bless in his Name whether it bee less or more which they bestow in such a manner as it vilifie not nor disgrace their high Employment which Christ hath put upon them and so dishonour him whose Servants they are Vers. 5. And verily they that are of the Sons of Levi who receive the Office of the Priesthood have a Commandement to take Tythes of the people according to the Law that is of their Brethren though they come out of the loyns of Abraham Hee proveth that in Tythes taking Melchisedec was greater than Abraham who did pay Tythes Because for the same respect the Levites by taking Tythes of their Brethren as Priests had a Superiority over them for their office sake who otherwise were their equals Then 1. The Priestly office lifted up the Levites above their Brethren who were sprung of Abraham as well as they 2. The command of taking Tithes was annexed to the office of the Priesthood in token of their superiority by office over them who by nature were at least their equals Vers. 6. But hee whose descent is not from them received Tythes of Abraham and blessed him that had the promises 7. And without all contradiction the less is blessed of the greater Hee proveth again Melchisedec to be greater than Abraham and so greater than Levi because hee blessed him and therefore behoved to be greater Then 1. Abraham notwithstanding hee had the promises yet got hee the blessing by Melchisedec in type and from Christ represented by him in truth 2. If Melchisedec was greater because hee blessed him as type Then Christ far more who blesseth in effect Now there are sundry sorts of blessings 1. There is a blessing of reverence and worship So men bless God This sort importeth no greatness in the blesser but subjection 2. There is a blessing of Charity So men bless one another by mutual prayer This sort importeth no Superiority neither 3. There is a blessing of authority
which may either extinguish or diminish the desire of the Divine Word Of this sort he recites five The first whereof is malice whereby any one purposely damnifies another 2. Guile whereby any one cunningly deceives his neighbour to his hurt 3. Hypocrisies or lyes in fact when one shews that good will in his countenance which he hath not in his minde 4. Envies whereby we are grieved at the good of others 5. Evil speakings whereby the fame of our neigbour is injured Vers. 2. As new born babes desire the sincere milk of the word that ye may grow thereby The second branch of the Exhortation is That they desirously receive the â—ound Doctrine of the Gospel as sincere milk The Arguments of the Exhortation are eleven Argum. 1. As the mothers milk is fit and natural nutriment for the infant so the Doctrine of the Gospel is meet for nourishing those that are spiritually regenerated Therefore we ought to desire and receive it Thereby Argum. 2. As infants grow up by milk so believers by the Doctrine of the Gospel and by the larger knowledge of the Divine Word grow up i. e. make further progress in newness of life Therefore ye ought to desire the Word of God Milk Argum. 3. The word is as it were spirituall rational sincere pure milk and free from all errour which can deceive no man most convenient for the feeding of the soul Therefore the Word of God is to be desired by you Vers. 3. If so be ye have tasted that the Lord is gracious Argum. 4. The Word of God contains nothing besides the goodness of God and our Saviour Jesus Christ towards believers whose sweetness they that have tasted cannot but desire it Therefore if ye have tasted that God is good the Word of God is to be desired by you Vers. 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious Argum. 5. Receiving the wholesome Doctrine of the Gospel as sincere milk ye come nearer every day to Christ obtaining a more straight and holy communion with him Therefore ye ought to desire the Word of the Gospel and greedily drink it in He illustrates this Argument by divers similitudes and superaddes therein other Arguments by way of Exhortation Stone Argum. 6. Confirming the former Christ will yield himself a firm and lively foundation of salvation very precious and of great esteem with God who admits no other foundation of salvation to you that drink in the milk of truth and to you that come to Christ according to the Word of God although Reprobates contemn and reject him Therefore the milk of Evangelical truth is to be drunk in and desired by you Vers. 5. Ye also as lively stones are built up a spiritual house an holy Priesthood to offer up spiritual sacrifice acceptable to God by Iesus Christ. Argum. 7. Ye drawing nigh according to the Word of the Gospel shall not finde Christ onely a solid foundation but ye your selves also by the virtue of Christ more and more built up in him into one mystical body with other believers that ye may be a spiritual Temple wherein God may dwell Therefore ye ought to desire the milk of the Word Priesthood Argum. 8. Coming to Christ according to the Word of the Gospel ye are not onely consecrated and dedicated to God as his Temple but also ye obtain an holy Priesthood that ye may offer up better Sacrifices than those typical viz. the fruit of spiritual obedience which will please God and be grateful and acceptable to him by the intercession of Christ and so ye may obtain a greater glory than the typical Temple considered in it self had Therefore ye ought to desire the Evangelical milk of the Word Vers. 6. Wherefore it is contained in the Scripture Behold I lay in Sion a chief corner stone elect precious and he that believeth on him shall not be confounded He confirms these Arguments by divers testimonies of Scriptureâ— and applies those testimonies to the present use for the quickning the endeavours of the Hebrews after the Doctrine of the Gospel The first testimony Isa. 28.16 proving the sixth Argument severally 1. That Christ is laid by God in the foundation of the Church for a corner stone which both adorns and holds the Edifice together which is full of honour and excellency elect and precious in Gods account and was first to be manifested in Sion or the Church of the Jews that from Sion might go forth the Law and the word of the Lord from Ierusalem And that hee should become a solid foundation to those that believe hee proves from this that they which believe in him shall not be confounded Vers. 7. Vnto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner 8. And a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto also they were appointed He confirms the last branch of the sixth Argument viz. That they ought not to be moved at the scandal given by wicked men who have rejected Christ partly because it is sufficient that Christ is precious to Believers partly because unbelievers cannot take away the honour of Christ which is given by the Father Upon this account he cites the second testimony of Scripture from Psal. 118.22 c. From whence is proved 1. That Christ must be rejected of those who had rule in the Church 2. That their endeavours should be vain 3. It should come to pass that they who would not believe in Christ or they who would stumble against this stone should be ruinated and perish And here he cites the third testimony of Scripture from Isa. 8.14 4. That none will renounce Christ but Reprobates whom God hath appointed through and for their own obstinate incredulity to deserved destruction And here is comprehended the eighth hoâ—tatory Argument to the promoting of Evangelical Doctrine and to the sucking in the milk of truth concerning Christ. Because unbelief of the Word of Truth concerning Christ is a sign of reprobate and lost men or of those designed to destruction Therefore except yee would be accounted cast-aways desire earnestly the word of the Gospel Vers. 9. But ye are a chosen generation a royal Priesthood an holy Nation a peculiar people that ye should shew forth the praises of him who hath called you out of darknesse into his marvellous light Argum. 9. The honour of the Hebrew Nation which God gave to your Fathers Exod. 19. and elswhere is preserved in you Hebrews who believe in Christ Therefore you are bound to desire earnestly and receive the Doctrine of Faith But they are called a Royal Priesthood because they are partakers of Christs Kingdom and Priesthood yea constituted Kings and Priests by Christ. They are called a Chosen Generation because God adopted them before other people himself An Holy
Nation because God consecrated them to himself in purity of life A Peculiar people because God had redeemed and chosen them to himself for a treasure and inheritance Hath called Argum. 10. God hath called you out of the darkness of sin misery and unbelief to the knowledge of the Gospel of truth and participation of the glorious light of that truth that the wisdom goodness justice and other vertues of God might shine in you as in an image Therefore it becometh you to desire and suck in the milk of Evangelical Doctrine Vers. 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy Argum. 11. Confirming the former the gathering in of the rejected Hebrew Nation and the Reconciliation prophesied of by Hosea Chap 2. vers 23. began to be fulfilled in you believing Hebrews and indeed out of Gods meer grace to you Therefore ye are bound diligently to obey the foresaid Exhortation Vers. 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. The second Exhortation to holiness is twofold 1. That they abstain from all lusts of the flesh or of corrupt nature whether they shew forth themselves in soul or body 2. That they carry themselves honestly i. e. holily innocently and justly before men Pilgrims The reasons of the Exhortation are five which prove that they ought to abstain from fleshly lusts Reas. 1. Ye are Strangers or Pilgrims not onely because ye are banished from your Countrey but also because the sons of God wheresoever they live are strangers Therefore ye ought to abstain from fleshly lusts War Reas. 2. Ye cannot obey the lusts of the flesh but to your own hurt for the lusts of the corrupt old man are opposite to eternal salvation and war against the saving of your souls Therefore ye ought to abstain from them Vers. 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation Reas. 3. Unless ye obey the Exhortation ye will give occasion to the unbelieving enemies of the Gospel as to evil doers who took all occasion of speaking evil of you Therefore ye ought to obey the Exhortation Good works Reas. 4. It is not sufficient that by your innocency ye take away from your enemies the occasion of evil speaking but they are also to be convinced by your good works and their mouthes to be stopped that they may not speak evil of you when they most desire it Therefore ye ought to obey this Exhortation Glorifie Reas. 5. This will be a fit and proper means for the conversion of unbeliever and for their giving glory to God when it shall please him by his grace to visit them and to draw them to believe in Christ Therefore ye ought to obey the Exhortation Vers. 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as Supreme The third Exhortation drawn especially from the former is of obedience to the Magistrate which he calls an humane Ordinance because although all power in general is the Ordinance of God yet the particular manner of Government rather by a Monarchy than any other way or by Aristocrary or Democracy or any other Government mixed of these is not determined by God but it is left to be determined by every Commonwealth which when it is determined it is called the Ordinance of man which is ratified by God or his Ordinance For although in Ecclesiasticals and Spirituals Christ alone hath the Dominion and Authoritive power and retains it to himself nor doth he suffer any Dominion but a meer Ministration subordinate to himself in his spiritual Kingdom yet he hath in Civils constituted a subordinate Dominion and called men Gods although not absolutely Therefore whatsoever the form of Government be wherein a Kingdom or Commonwealth shall agree here the Apostle commands the believing Hebrews to yield themselves subjects both to the King as Supreme and to Governours who are sent of him For the Lords sake The reasons of the Exhortation are five 1. The Lord requireth this subjection viz. so far as they do not command any thing against the Lord For God hath given the power of ruling to men for and not against himself Therefore be ye subject Vers. 14. Or unto Governours as unto them that are sent by him for the punâ—shment of evill doers and for the praise of them that do well For Reas. 2. The end of an Ordinance is for the repressing of the wicked and preserving and cherishing the good Therefore for this end ye ought to be subject Vers. 15 For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men Reas. 3. God will by subjection of believers given to Magistrates silence as with a muzzle brutish men who unreasonably rage against the people of God as if they were enemies to Magistrates Therefore be ye subject Vers. 16. As free and not using your liberty for a cloâ—k of maliciousnesse but as the servants of God Reas. 4. Preventing an objection God doth not permit any man to use Christian liberty for a cloak to his maliciousness or rebellion as if Christian liberty exempted any one from the duty 〈◊〉 Civil subjection but being freed from sin ye freely serve the promoting of the justice of God whereof the Magistrate is a Minister Therefore ye ought to be subject to Magistrates and to observe civil order Vers. 17. Honour all men Love the Brotherhood Fear God Honour the King Reas. 5. These four Christian duties are conjoyned 1. To despise no man but to esteem all according to the station wherein God hath placed them 2. Intimately to love those which are of the houshold of faith 3. To 〈◊〉 God 4. To give the honour and obedience 〈◊〉 is due to the Magistrate so that he which hath not performed the latter of these duties is not to be thought to have performed the other sincerely Therefore be ye subject to the Magistrate Vers. 18. Servants be ye subject to your masters with all fear not onely to the good and gentle but also to the froward The fourth Exhortation is to Christian Servants That they not onely reverence their Masters that are more milde and courteous but also those that are severe and froward Vers. 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully There are twelve Arguments of the Exhortation which prove that servants ought to bear the wrongs that are inflicted upon them by their Masters Argum. 1. This is a grace or the glorious work of Gods special grace working in man above the strength of nature if any one by that account that he may please God doth patiently suffer injuries done to him Therefore Servants ought to suffer