is to bee perfected which is the summe of the Gospel 2 The second Reason The necessities of the Church being in danger by seducers which urged him to write this Epistle These things being premised hee propounds the scope of the Epistle which is that they would by all means indeavour to preserve the Apostolical doctrine to themselves and posterity from the corruption of seducers Sound Doctrine hee calls the Faith viz. to bee beleeved because it contains all things necessary to bee beleeved unto salvation Once delivered to the Saints hee saith Because with one consent all the Apostles fully and perfectly delivered the same Truth according to the Scriptures written before concerning salvation to bee obtained by Faith in Christ that they might have an immutable rule for obtaining eternal life and without addition or diminution to bee observed to the coming of the Lord. For this Faith hee wills them to contend because the Flesh the Devil and the World and the servants of Satan which are in it will never cease to oppose this Truth so that of necessity it lies upon all true Beleevers to maintain an irreconcileable war with these Vers. 4. For there are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousness and denying the onely Lord God and our Lord Iesus Christ. The Arguments of his Exhortation are nine whereof most of them are taken from the sins and punishments of seducers Argum. 1. Which proves that the Apostolical Faith is to be diligently preserved from the corruptions of seducers which was once committed to the Church Because the danger was great by reason of seducers who had privily crept in as adversaries to this Doctrine Whom hee so describes that each part of the description might serve to this end For 1 The manner of insinuating their errour to the Brethren was latent and private for before they could bee well observed by indirect waies and means they closely instilled their errours into the minds of some 2 Not without the divine decree were they permitted to follow their own devices for the sifting and winnowing of the Church For in the holy and eternal Counsel of God they were reprobated and destined that through their sins they should come to this condemnation no less câ—rtainly than if their names were written in a book 3 They were ungodly touched with no sense and reverence of the Divine Majesty either to serve him or beleeve in him 4 The Grace of our Lord Iesus Christ or the Doctrine of Grace which is set forth in the Gospel to this very end that men denying all ungodliness might live holily they directly perverted to a quite contrary end and turned it into an occasion of all lasciviousness and carnal delights 5 Indeed in their doctrine and deeds they denied our onely Lord and Master and our God Jesus Christ whom hee calls the onely Lord God not excluding the Father and the Holy Ghost but creatures and feigned Deities Therefore against these seducers the purity of the Faith is to bee preserved Vers. 5. I will therefore put you in remembrance though yee once knew this how that the Lord having saved the people out of the Land of Egypt afterward destroyed them that beleeved not Argum. 2. God destroyed the unbeleeving Apostate Israelites in the wilderness after they were brought out of Egypt Therefore warned by their examples yee ought to beware lest seduced yee perish with others Vers. 6. And the Angels which kept not their first estate but left their own habitation hee hath reserved in everlasting chains under darkness unto the judgement of the great day Arg. 3. God hath condemned the Apostate Angels cast out of Heaven to eternal destruction by an irreversible decree Therefore the faithful should beware of Apostasie lest they also perish Vers. 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire Arg. 4. God destroyed Sodom and Gomorrah and the Cities about them after they had given themselves over to fornication and filthy lusts with which these Impostors polluted themselves and for an example to those that should come after cast them into eternal fire You must beware therefore of these Impostors which may draw you into the like sins and punishments Vers. 8. Likewise also these filthy dreamers defile the flesh despise dominion and speak evil of dignities Arg. 5. Because these Impostors are as vessels fitted to destruction whom God in like manner will destroy the reason whereof hee gives from nine or more sins which reigned in them From which their fruits as so many marks they shewed forth themselves to bee openly known and discerned 1 The first vice of these Libertines was That deluded with dreams they defiled the flesh that is to say they securely gave themselves over to lust and other hainous sins by their diabolical inchantments they were bewitched in their minds and consciences as if they had been taken with a dream 2 The second vice was They were adversaries to Civil Government not enduring any kind of Magistracy or Dominion but heaped up reproaches and evil speakings upon those honourable Ordinances of God even as at this day wee see in the carriage of the fanatick Anabaptists Vers. 9. Yet Michael the Archangel when contending with the Devil hee disputed about the body of Moses duâ—st not bring against him a railing accusation but said The Lord rebuke thee Hee amplifies this vice from Michael the Archangel his disputing with Satan about the body of Moses that his sepulchre might not bee known to the Israelites who would superstitiously have worshiped his reliques being dead whose words they despised while hee was alive Hee durst not or could not by reason of his sanctity cast such reproaches upon Satan as those Hereticks did upon Magistracy It was enough for the Archangel to say The Lord rebuke thee or restrain thy purposes From whence the Apostle fetched this history they vainly inquire who acknowledge the Scriptures to bee of divine inspiration Vers. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves 3 The third vice That seeing they were ignorant of divine ordinances Christian duties and of all spiritual things not only void but uncapable yet impudently they dare to belch out their blasphemies against those things 4 The fourth vice they are taxed with is That those things which naturally they know as sensitive animals in them they deport themselves below the very beasts and prompt themselves to all lust and intemperance Vers. 11. We unto them for they have gone in the way of Cain and ran greedily after the errour of Balaam for reward and perished in the gain saying of Core 5 The fift vice That when the curse of God is
that hee as God sitteth in the Temple of God shewing himself that hee is God Note 4. Hee will bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Adversary who really and indeed will bee opposite to God and his Ordinances whatsoever hee pretends hee will really prove and shew himself an Adversary who will also oppose the Gospel of Christ in fundamentals such the Apostles shews some of his fore-runners 1. Cor. 16.9 For hee will bee an adversary to Christ himself as to the carriage offices and benefits of Christ Wee see that the Roman Bishop is such an one who hath opposed himself against Christ more and in more things and more cruelly and subtilly and longer than any one ever did Exalteth Note 5. Hee exalteth himself by his pride above all that is called God or every thing that is worshipped i. e. above all Magistrates Princes Kings and Emperours who in Scripture are called Gods or are worshiped as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August or illustrious as Act. 25.21.25 Psal. 82.1 In the Temple Note 6. Hee will bee in the Temple of God or in the visible external Christian-Church which will profess indeed the Faith of Christ and vaunt himself to bee the Temple of God Sitteth Note 7. Hee will sit in that society which profess themselves the Temple of God i. e. hee will possess the publick Ecclesiastical office the Episcopal seat or chair Note 8. Hee will sit in the Temple hee will set himself over the Temple hee will sit super-incumbent over the Church arrogating to himself the chief seat the preheminence the Bishoprick the Prelacy in the Christian-Church Shewing himself Note 9. Hee will boast himself as if hee was God i. e. not thinking that hee is sufficiently exalted above the Common-wealth and the Church of God as the Prince and chief Governour thereof hee will also indeavour to carry himself as God partly by falsely boasting himself to have all the power of Christ communicated to him and that hee is by delegation the Vicar of Christ i. e. Vice-Christ or Antichrist according to the signification of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to God equal with God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vice-Roy partly by assuming the Titles which are propâ—r to God as the chief Pastor or Prelate the head of the Church c. which Titles are due onely to Christ. Lastly by arrogating to himself priviledges in Heaven Earth and Hell which belong to God alone such as now the Pontificians acknowledge without shame in the Romane Pope About which things yee may read more at large in the controversies touching the Bishop of Rome amongst the writers of Controversies Vers. 5. Remember yee not that when I was yet with you I told you these things Artic. 2. Containing the certainty of this Prophecy as that which the Apostle had taught before and whereof hee being present had instructed the Thessalonians and now being absent hee repeats it that hee may confirm the Truth and may fasten it in their memory Vers. 6. And now yee know what with-holdeth that hee might bee revealed in his time Artic. 3. Containing that which hindred the Revelation of Antichrist whose spirit did then attempt to erect himself a Throne but hee could not because as yet the seat was not vacant designed to receive the Throne of Antichrist in that seven-hill'd City Rome as the Spirit of God describes Apocal. 17.9 For the Romane Empire must bee taken away in the West Caesar was to bee taken away from that City before Antichrist could bee revealed wherein wee have also the Pontificians consent Touching this hinderance our Apostle in express words had before admonished the Thessalonians and knew that they understood and remembred it but the reasons were weighty wherefore the Spirit of God was unwilling to express that hinderance to them in this Epistle For it was not much matter to them that hee should discover it nay this mystery ought to bee kept secret from the world Partly that more easily the permission of this mystery of iniquity decreed by God might bee fulfilled Partly lest from hence hee should give any occasion of persecuting the Christians For if the Emperors had understood that any one amongst the Professors of Christ would erect unto themselves a Throne at Rome and that hee should extinguish the Romane Empire and that Emperour All of them might have thought it very just to shew their cruelty against the whole name of Christ. Vers. 7. For the mystery of iniquity doth already work onely hee who now letteth will let until hee bee taken out of the way Artic. 4. Containing together with the impâ—diment of the Revelation of Antichrist the beginning of his falling away or of Antichristianism which is called here the mystery of iniquity Because as all Christianity the Head whereof is Christ is the great Mystery of Godliness so all Antichristianism whereof Antichrist is the Head is the great Mystery of Iniquity The Devil had before from the beginning of the Gospel preached spread abroad in the Church the seeds of this mystery in ambition covetousness wickedness of teachers in humane ceremonies errours and false Doctrine and did now daily cherish diligently indeavouring that at length hee might erect openly the Kingdome of Antichrist in the visible Church under the colour of piety but God putting a let it did remain until when those things were written The Romane Emperour did possess Rome which was to bee the seat of Antichrist and being vacant Antichrist would invade and also assume to himself the dominion both of God and men Vers. 8. And then shall that wicked one bee revealed whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightness of his comming Artic. 5. It contains the visible Kingdome of Antichrist or the beginning middle and end of his Kingdome What pertains to the beginning of his Kingdome So soon as the Romane Empire or the Romane Emperour shall bee removed from that which was to bee the seat of Antichrist i. e. Rome then in that City the Patron of Antichristianism will advance and discover himself by exalting himself above all Laws and that hee is bound to none neither Civil nor Ecclesiastical and also to have power in dispensing in divine matters openly professing himself to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless one whereof the Spirit of God had fore-told this shall bee the manner of revealing him and the beginning of the clear possession of his Kingdome The Romane Pope hitherto doth boast himself to bee such an one from that time wherein Rome ceased to bee the seat of the Empire who impudently doth break in peeces the bars of Laws doth extol himself above right and the Laws hee disanulls the Laws made by God and doth dispence concerning them as they say and doth establish others in their stead hee determines his will for reason as the Orthodox have made manifest in their controversies
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
Vers. 14. wee learn That Christs Genealogy was well known in the Apostles times and no controversie about it And it sufficeth us that wee know this by the Apostles Testimony albeit wee could not lineally deduce the same 3. Observe how hee reasoneth That none of the Tribe of Juda attended the Altar because Moses spake nothing of that Tribe concerning the Priesthood Then Negative Conclusions in Matters of Faith and duties follow well from the Scriptures silence It is not warranted from Scripture therefore I am not bound to beleeve it The Scripture doth not require any such thing of mee therefore God accounteth it not service to Him to do it is good reasoning 4. From Vers. 15. The Apostle comparing the Proofs of his Argument calleth this last in plain tearms Far more evident Then Of Reasons drawn from Scripture by Consequence some will be less evident some more evident and yet all be good Reasons and prove the purpose strongly Vers. 16. Who is made not after the Law of a carnal Commandement but after the power of an endless life Hee entreth into a more particular comparison of the Levitical Priesthood and Christs to shew the weakness of the one in comparison of the other The Levitical Priests in their Consecration got a commandment for the exercise of bodily and carnal Rites some few years of their mortal life without power to convey the Grace signified by those bodily Rites But Christ in his Consecration is endued with power to confer grace and life eternal from Generation to Generation to all that seek the Benefit of his Priesthood Then wee may be assured of Christs power to make the means which hee useth for our salvation effectual as wee may be assured of his endless life Vers. 17. For Hee testifieth Thou art a Priest for ever after the Order of Melchisedec He proveth this by Scripture because God calleth him a Priest for ever Therefore Hee hath power for ever as living for ever to make his own Priesthood effectual So The eternity of Christs Priesthood proveth it to be forcible to give eternal life For if it did not endure in his person it could not give eternal life and peoples hearts would not rest upon it with any ground And so it behoved to be renounced and another Priesthood sought But seeing it is not to be changed but shall endure Then of necessity it hath the thing to give us which wee are seeking that is eternal life Then As long as Christ endureth we want not a Priest to hear confession of sin to give absolution to bless us give us eternal life Vers. 18. For there is verily a disannulling of the Commandement going before for the weakness and unprofitableness thereof 1. By the same words of establishing Christs Priesthood Psal. 110. hee proveth that the Levitical Law was to be abolished when Christ came Because the establishing of Christs Priesthood and bringing it to light is the disanulling of the Levitical Then There needeth no more to declare That the Levitical Priesthood and Law is abolished and wee freed from the Ceremonies thereof but the coming of Christ and His entring to his Office of Priesthood 2. Hee giveth a reason of the abolishing of this Priesthood Because it was weak and unprofitable Quest. How can that be seeing it was ordained to strengthen the Beleevers then and was profitable for that end I answer It is called weak and unprofitable in regard of any power to make satisfaction to Gods justice for our sins or to purchase any salvation unto us For other waies as a mean to lead men for that time unto the Messias who should satisfie for us it was not weak nor unprofitable But to pacifie God and purchase salvation as the misbeleeving Iews did use it it was weak and unprofitable altogether Again being considered as a mean to prefigure Christ it was profitable still till Christ came namely for that end and use But when He is come no end nor use more for it but that it should be abolished having served the turn whereunto it was ordained Then 1. Levitical Ceremonies whatsoever use they might have had before Christ are weak and unprofitable after His comming 2. It is evil reasoning to say such Rites and Ceremonies were used before Christ came therefore they may be used now also Vers. 19. For the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God He proveth That those Rites were weak Because the Law whether Moral or Ceremonial could not perfect any thing that is justifie sanctifie and save any man 1. They served as a Pedagogue to lead a man to Christ for expiation of sin and purchase of salvation but could not effectuate this by themselves And this maketh good the Answer to the Question in the former Ver. Then To seek to bee perfected justified and saved by works is to seek that by the Law which could never bee brought to pass by it 2. What then doth perfect all Hee answereth The bringing in of a better Hope perfecteth all That is Christ then hoped for and looked unto who is that Better Thing even the End and the Signification of those Legal Ordinances being brought in unto Beleevers Hee doth perfect all Then 1. What the Beleevers could not get under the Law by their outward service they got it by Christ hoped for and beleeved into 2. The Beleevers of old rested not on the shadows but had the Eye of their Hope on Christ. 3. Hee commendeth this Better Hope that is Christs Priesthood hoped for under the Law Because by it wee draw nigh unto God Now Drawing nigh importeth a distance before drawing nigh and again Drawing nigh was the Priests prerogative under the Law Then By Nature and without Christ wee are Aliens from God and far away from Him But by Christ wee get Liberty to come nigh not onely as Gods people but as Priests through Christ to offer our Spiritual Oblations The Priests Priviledge of old is common to beleevers now Ver. 20. And inasmuch as not without an Oath He was made Priest 21. For those Priests were made without an Oath but This with an Oath by Him that said unto Him The Lord sware and will not repent Thou art a Priest for ever after the Order of Melchisedec 22. By so much was Iesus made a Surety of a better Testament 1. Hee goeth on to compare the Levitical Priesthood with Christs· Two Comparisons are here conjoyned First Levitical Priests were made without an Oath only by way of simple Ordinance and Direction God leaving room to himself how long hee pleased to hold on the Direction and when hee pleased to change it But Christ was made Priest with an Oath that hee should never be changed Then 1. When God gave forth the Ceremonial Law hee reserved room to himself to change it yea gave evidence that hee was to change it for hee obliged the people during his will but not himself
hand of God from henceforth expecting till his enemies be made his foot-stool that is his Manhead being no more on earth now subject unto suffering is entred into the Fellowship and Fruition of the glory of his Godhead to exercise his power and authority for the good of his Church and overthrow of his Enemies Then 1. Albeit all Christs personal sufferings are ended yet the warfare of the subjects of his Kingdom endureth still against enemies such as are Satan and the wicked of the World and Sin and Death 2. That battel is CHRISTS he is adversary to all the foes of his Kingdom They are his Enemies 3. He is not alone in the battel the Father is joyned with him and set on work to subdue his Enemies as it is said Psal. 110. vers 1 2. whereunto this place hath reference His enemies shall be made his footstool 4. Albeit this victory be not compleated for a time yet it is in working and shall surely be brought to pass 5. As our Lord expecteth and waiteth on patiently till it be done so must we his subjects do also 6. At length the highest of his enemies shall be made lower than the basest of Christs Members They shall be made his footstool subdued under him and trampled upon Vers. 14. For by one offering he hath perfected for ever them that are sanctified He giveth a reason why Christ now hath no more offering to make nor no more suffering to endure but onely to behold the fruit of his sufferings brought about by the Father and to concur with the Father on his Throne for that end Because by one offering he hath perfected for ever them that are sanctified that is by that one offering on the Cross done and ended before he sate down on the right hand of God he hath paid the full price for ever of the purchase of remission of sins and salvation to those that are consecrated to GOD in holiness Then 1. Whosoever will have any more offering up of Christ than that one once offered before his Ascension denieth that Christ by once offering hath perfected for ever them that are sanctified 2. Howsoever you take the word Sanctified whether for those that are separated from the world and dedicated unto God in Christ in Gods purpose and decree comprehending all those whom the Father hath given unto Christ out of the world that is the elect or whether you take it for the renewed and sanctified in time the offering of Christ is not but for the sanctified that is for such as are consecrated and separated out of the world and dedicated to be vessels of honor unto God 2. They for whom Christ hath made that offering once those saith he he hath perfected for ever Then 1. He hath not made purchase of a possibility of their salvation onely But he hath perfected them in making purchase of all that they need to have even to their full perfection 2. He hath not purchased unto them the remission of some sins and left the satisfaction to be paid by themselves for other some but hath perfected them perfectly satisfied for them and perfectly expiated all their sins 3. He hath not made purchase of some graces unto them onely for a certain time so as he will let them be taken out of his hand afterwards and perish but he hath perfected them for ever 4. He hath not appointed any offering for them to be made by any other after him but hath made one offering Himself for them which satisfieth for ever so as the Father craveth no more offering for expiating their sin for ever For God hath set forth Christ to be a propitiation through faith in his blood Rom. 3.25 that is God maketh it manifest by his Gospel that he is pacified in Christ towards them that believe in his blood that believe in him crucified Vers. 15. Whereof the Holy Ghost also is a witness unto us For after that he had said before 16. This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their hearts and in their mindes will I write them 17. And their sins and iniquities will I remember no more He proveth that it is needless there should be any repetition of a sacrifice for sin in the New Testament because remission of sins purchased by Christs death who is the Testator is still in force continually in Christs Kingdom there being an Article of the Covenant for remission of sins to be consecrated And if remission of sins be no oblation for sin can be vers 8. 1. He saith that the Holy Ghost is witness unto us of this truth That Christ cannot be offered again Then 1. We who do teach this doctrine and deny any more offering of Christ as a sacrifice have the holy Ghost testifying for us 2. The Holy Ghost is the author of the Scripture and doth speak unto us thereby 2. He declareth the New Covenant to be of the Holy Ghosts making and calleth him THE LORD Wherein he teacheth us 1. That the Holy Ghost is a distinct person of the Godhead bearing witness by himself to the Church of the Truth 2. And one in essence with the Father and the Son even the LORD JEHOVAH author of the New Covenant with the Father and the Son Vers. 18. Now where remission of these is there is no more offering for sin From this Article of remission of sins in the New Covenant he concludeth No more offering for sin but once under this Covenant because sin is expiated Quest. How then could there be remission of sin under the Law where there was daily offering for sin Or if there was remission how could there be offering for sin I answer There is a remission granted upon surety given for satisfaction to be made for the party remitted and there is a remission granted for satisfaction already made for the party remitted The remission that the Fathers under the Law had was of the first sort upon promise of the Mediator to come and to satisfie And with remission of this sort a typical sacrifice might stand for signifying that the true expiatory Sacrifice was not yet paid but was coming to be paid But the remission that we get under the Gospel is upon Satisfaction already made by the true Expiatory and Satisfactory Sacrifice of Jesus Christ done and ended with the personal suffering And this sort of remission is it whereof the Apostle here speaketh and it admitteth no manner of offering for sin neither typical offering because Christ is come and hath fulfilled what the typical sacrifice did signifie neither the repeating of true Expiatory Sacrifice of Christs Body because then Christ behoved to suffer daily and dye daily after that he hath made satisfaction And besides these two sorts of offering the Iewish bloody sacrifices typical and the true Expiatory bloody Sacrifice of Christs Body on the Cross the Scripture acknowledgeth none So the meaning of the Apostle
the example of holy women in the Old Testament whose praise is in the Scripture not for the external adorning of the body but for faith in God and subjection paid to their husbands Vers. 6. Even as Sarai obeyed Abraham calling him Lord whose daughters ye are as long as you do well and are not afraid with any amazement Reas. 4. From the example of Sarah who meekly obeyed Abraham and acknowledged him to be her Lord. Whose Reas. 5. Because if they would express the piety and mâ—deâ—ty of Sarah in her manners and would not suffer themselves by any worldly fear to be drawn from the puâ—suâ—e of Piety they should declare themselves to be the daughters of this holy Matron Vers. 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred On the other side he commands husbands to dwell with their wives that is that they indulge them courteously and treat them according to knowledge and as it becomes wise men wisely rule their wives Likewise There are four Reasons of the Precept Reas. 1. Because in like manner by the obligation of the Divine Law husbands are bound to perform mutual offices to their wives as wives are to their husbands To the weaker Reas. 2. Because prudence requires that the female sex should be so much the more respected because it is the weaker and otherwise may suspect it self contemned by the man Heirs Reas. 3. Because wives are not onely partakers of the honour and earthly goods which belong to their husbands but are also coheirs of saving grace with their believing husbands Lest Reas. 4. Because otherwise brawlings and strifes would arise whereby publique and private prayers of the husband as well as of the wife might be hindred and disturbed The second part Vers. 8. Finally be ye all of one minde having compassion one of another love as brethren be pittiful be courteous The second part of the Chapter follows wherein he exhorts to the study of holiness although it be joyned with the Cross or to the common duties of holiness and to vertues which belong to men of what condition soever and he reckons six whereof the first is Concord without which the whole life is disquieted with perpetual troubles and brawlings The second is Sympathy which makes us affected as it becomes us both with the troubles and happinesses of our neighbours grieving with those that grieve and rejoycing with those that rejoyce The third is Brotherly love whereby we closely embrace Christians as brethren in the Lord. The fourth is Mercy whereby we succour the poor and strangers or banished men The fifth is Gentleness whereby we yield our selves affable and courteous towards others for the publique good and edification of others Vers. 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing The sixth is Patience whereby we patiently bear injuries received from others whether by word or deed yea whereby we repay good turns for bad The Arguments of the Exhortation to follow after these vertues especially patience are seventeen All which prove that we must follow after these vertues although we therefore suffer afflictions That ye Argum. 1. Because we are called to this condition by God that by perseverance in well doing and by patient bearing evils we may attain eternal life vouchsafed to us by an hereditary right Therefore we ought to follow after these vertues and especially patience Vers. 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Argum. 2. From the testimony of Scripture out of Psal. 34.12 13 14 15 16. verses where the next way to happiness is taught that the children of God follow after good works and abstain from impatience and all kinde of evil deeds and that on this side being compassed about with the hope of Divine blessing and on the other with the fear of Divine wrath they go forward in the courses of holiness Therefore yee ought to endeavour after these virtues and chiefly patience Vers. 13. And who is hee that will harm you if yee bee followers of that which is good Argum. 3. Because this course is best whereby they following after these virtues may bee freed from many inconveniences which the wicked take occasion to bring upon them for hee is like to a Monster that will harm the Innocent and those that follow after goodness Therefore yee ought to endeavour after all these virtues and especially patience Vers. 14. But and if yee suffer for Righteousness sake happy are yee and bee not affraid of their terrour neither be troubled Argum. 4. Because if whilst yee follow after these virtues yee suffer evils for Righteousness sake yet yee remain blessed in Gods account howsoever your condition may seem miserable in this world Therefore yee ought to follow after these virtues Vers. 15. But sanctifie the Lord God in your hearts and bee ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear Argum. 5. Yee Christians ought not to be deterred from the following after these virtues by the threatnings and the terrour of the wicked nay not so much as be troubled in mind but on the contrary yee ought to sanctifie God in your hearts i. e. so much to value the terrour and the good will of God the commands threatnings promises power help comforts issues and deliverances of God which hee both can and will perform to set at naught and undervalue whatsoever men can do against you Bee ready Argum. 6. It is so far unbecoming you to be deterred from the following after virtue by the fear of men that on the contrary confiding in the goodness and omnipotency of God yee ought to be ready to sanctifie God in open confession of the Christian Faith not being ashamed to produce the word of God as the ground and foundation of your Faith as often as a reason of your Faith is required of you so that the answer which is required may tend to the glory or sanctification of his name Yet hee commands that this confession bee uttered with meekness towards men and fear or reverence towards God lest the Truth of God by any means should be polluted by our passions Vers. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may bee ashamed that falsely accuse your good conversation in Christ. Argum. 7. In following after these virtues yee will have a good
AN EXPOSITION OF ALL St. PAULS EPISTLES TOGETHER With an Explanation of those other Epistles of the Apostles St. James Peter John Jude Wherein the sense of every Chapter and Verse is Analytically unfolded and the Text enlightened By DAVID DICKSON Professor of Divinity in the University of Glascoe Published for the Benefit of such as desire clearly to understand and rightly to improve the Scriptures JOHN 15.4 Abide in mee and I in you As the Branch cannot bring forth fruit of it self except it abide in the Vine No more can yee except you abide in mee LONDON Printed by R. I. for Francis Eglesfield and are to bee sold at the Marygold in St. Pauls Church-yard 1659. TO THE MOST ILLUSTRIOUS MARQUESSE Earl of Kintar Lord Cambel Lord of Lorn c. AND To the most Noble Lord the Lord Archibald Cambell Lord of Lorn his Eldest Son and Heir c. David Dickson wisheth all happiness THe name of Wisdome and Happiness most Illustrious Marquess hath alwaies and every where been very eminent and all men have justly commended him that hath been studious of both But few they are who well understand the things themselves For they that place their Happiness in any thing besides the enjoyment of God in the matter of true Wisdome are much mistaken That indeed is the true Wisdome by which wee are directly and infallibly led to solid and eternal Happiness It is a most sad spectacle and to wise observers not unprofitable to behold the misery of mankind joyned with madness Man is banished from Heaven and as a Vagabond wanders upon Earth tossed up and down with the stings of misery and a certain blinde desire of Happiness inquires after his Remedy But the Felicity hee should seek after above hee looks for among terrene trash and so misseth of it every where For the chiefest Good hee embraceth the meanest things and the deceitful shadows of Vanity By the frequent frustration of his conceived hopes hee is minded of his errour and urged with the perpetual agitation of a restless spirit to seek after the heavenly Country and his Fathers house But hee goes astray from the womb and his errour is endless encreasing and multiplying the miseries that hee flies from The contemplation of Divine Goodness conflicting with mans obstinacy and stubbornness heightens the sadness of this spectacle The fountain of happiness descends from Heaven cloathed with Majesty and Light as with a garment manifesting to those that are in the dark his invisibility to wit his eternal power and God-head shining forth in the works of Creation that hee might invite rebels into favour with him But they either look not towards God or looking to him they acknowledge him not or knowing him in some measure they glorifie him not as God but become vain in their imaginations and bowed downward they cry out Who will shew us any good None seriously pray Lift up the light of thy Countenance upon us God comes neerer in the works of his providence and leaves himself not without witness but communicates his good things to men unworthy gives Rain from Heaven and fruitful seasons filling the hearts of his most ingrateful enemies with food and gladness that they might feel after the Lord and finde him whom they had lost so by the riches of his goodness and forbearance they might be reduced to repentance But they receive these benefits and sacrifice them to gluttony and intemperance And even with these things which Divine bounty vouchsafed arming themselves with the weapons of iniquity they rebel against God But here the Man-kindness of God doth not end but hee comes close to us reacheth forth his hand knocks at every mans breast produceth the Law written legibly upon every mans heart shakes their consciences stirs up their thoughts to summon those fugitive enemies to the Tribunal of Justice to accuse the guilty and convince them of their odious ingratitude takes away all excuse from those that are convicted and all this that men might repent and sue out for pardon But they convinced of their iniquity contumaciously lift up themselves against God fall out with conscience and lay violent hands upon it to bee silent they invade that truth of God written upon their hearts which once suppressed they imprison and with-hold in unrighteousness It s no wonder if God suffer such desperately stubborn and self-condemned creatures to walk in their own waies and leaves them to Satan giving them up to their own corrupt affections Alas Alas millions are lost and will bee so By how much the more this spectacle is lamentable by so much the goodness of God is more lovely which will not endure that Divine Grace should suffer a repulse by those which the good pleasure of God will have to be his own to come to themselves and be saved You will easily affirm that to be a joyful sight which for ever will bless the beholders and make them happy The Eternal Wisdome the Beloved of the Father the Delight of Angels the Light of the World the Life of Men the Son of Righteousness under whose wings is healing and salvation Our Lord Jesus Christ came down from the bosome of his Father Who having discharged the price of our Redemption conquered our enemies gets up into his triumphant Chariot passes through all places where his redeemed ones abide for their sakes hee sets up the banner of his love hee sends forth the voice of saving wisdome in the Gospel of Peace By the Ministery whereof hee opens the fountain of mans misery wider reproves of sin creates in them a sorrow after God holds forth wrath to come and terrifies demonstrates to them their folly unworthiness and impotency to deliver themselves from those evils and humbles them to an abnegation of their own wisdome and strength Hee offers himself a Mediatour for the restoring of amity betwixt God and man provokes in us a thirst after Life and Righteousness holds forth to us freedome from the Law of works as also the ratification of the New and Free Covenant of Grace to which hee causeth them to consent perswades them to embrace Christ that great gift of God and wholly resign themselves up to him Hee exhibits also to them Remission of sins and causes them to lay hold upon it to Justification Hee wills those that are justified to mortifie the old man and enkindles in them no less desire after holiness than after Heaven and Happiness it self Hee requires the fruits of Faith in obedience to the Divine Law and causes them to suck vital juice from the vine which they send forth in fruits worthy of the Gospel Hee commands that every one take up his own Cross which lies in his way to Heaven causing them to observe his commands and after the Lord of Glory bearing reproach for him through prosperity and adversity to pass on unto eternal life This is that saving Wisdome which deceives no man but justifies and blesseth all her Children and in like
manner is justified asserted and defended by all her Children This is that Wisdome from above which every where is diffused through the Holy Scriptures in the thrice seven Apostolick Epistles more than twenty times drawn into a Compendium and is fitted to the present use of the Children of Light I have sent abroad an Explication of these Epistles Noble Hero that I with my fellow-Ministers who have dedicated their labours to your honour might perform some portion of that gratitude which long since the Reformed Church of Scotland is indebted to your most Illustrious family And yet it is more obliged to your self who have not onely revived the glory of your famous Progenitors by your studious indeâ—vours in the reforming Religion but also the seven â—ast years even with the manifold hazzards of your life and fortunes you have much advanced it having undergone tâ—ose difficulties which would have altogether exhausted the strength and courage of meaner persons The University of Glasco is indebted to you this honour to which you have committed the education of your noble Sons inlarging it in the number of its professors of Divinity most chiefly with the Delegates of the National Synod by your Presence Counsel and Authority once and again you have been helpful to them And here because it concerns my self it 's fitting I should own it which you may record as a debt that may bee required of mee by whose Authority amongst the chief Delegates of the Synod I was advanced to the Chair of Divinity Professor the task injoyned was to open the scope of difficult places of Scripture to younger students Wherefore after an Autumn or two equal it is that you should receive some fruit for that your seeds-time in the University both from it and namely from my self But this our smaller Offering bears no proportion with your Merits whose admirable Prâ—wess both in peace and war constancy and fidelity in all conditions which by no temptations on the right hand or on the left to this very day could bee taken off from promoting the Civil and Ecclesiastick Republick hath in all Delegations as well Ecclesiastick as Politick rendred the name of the Marquess of Argile both to the States of the Kingdome as also to the Synods of the Nation most acceptable and renowned Neither could the envy or obloquy of open enemies or of friends less faithful to the Church and Commonwealth who with their adhaerents unskilful Judges of matters are wont to inveigh against none but those that deserve best of the Commonwealth either take away or cast a cloud before equal Arbitrators upon that honour which virtue merited the Council of the Kingdome and the National Synods have conferred I have also mentioned your name Illustrious Hero born of most Noble Parentage promising the fairest hopes because it is equal that you should participate of your Fathers honour as you are heir to his inheritance Your Name prefixed to this Apostolical Doctrine may it bee an Argument and an incitation to you more firmly to imbrace the Wisdome and the Virtue of Christ. Imitating your Father follow that way wherein this doctrine is compendiously contained to the prosecution of solid felicity that One thing necessary Finally that this conjunction of your names may make you zealous after your Fathers and Grand-Fathers virtue according to that hope which the ripeness of your ingenuity hath begotten in us all who observe that virtuous disposition in you ascending to great things which wee earnestly desire that the antient renown of your family may bee continued and greatned in your self Your Honours Servant in Christ Iesus DAVID DICKSON To the Reader ALL Sciences have their introductions and rudimentary Preparatives by which the learner may bee fitted and instructed to a farther and more researched knowledge of things All Noble families have their Porters to open unto their Visitors and courteously to conduct them from the Gate to the Parlour I doubt not Candid Reader but to find thee of my judgement that the explication of the Scriptures should have its Introduction too and the Learned and therefore Noble Family of Commentators their Ostiaries and Ianitors Now that I might become a Servant in this Family and shew my officiousness to give entrance unto the Suters of the holy Ministery whereby they may have access unto the richer Providores in Gods Family I have taken up my standing at the threshold of the house of God 'T is well known in the Schools in how little time how many and great volumes are to be read how many facilitating and perasceuastical exercises young Clients to Divinity must run thorow and in apportionating either of daies or hours to the several sorts of studies how little time is spent in reading the Holy Scriptures to get a right understanding of which ought to bee the chief labour of all men especially of those that would hear the Lord himself speaking that they may beleeve and that what they beleeve as the Oracles of God they may publickly preach Hee that shall conduce what hee can to the furtherance of such Noble Bereans Scripture-Disciples I le bee his warrant hee shall not lose his labour For their sakes that are students in Theology by the authority of the National Synods Delegates I made in my publick Lectures an Analytical Exposition of all the Apostolick Epistles and those Lectures though somewhat rude I committed to the Press that I might spare many's labour of transcribing them and I purposed candidly to give you an account of my intent therein to the end that I might render thee more equitable to mee in thy censure of mee For younger Students for whom the reading of the Scriptures is necessary but the perusing of larger Commentaries is impossible according to my duty I was to set forth an Explication of the main scope of the Text and of the obscurer words and harder sentences and of their coherence one with another and also with the principal scope now here was need of an Analysis Glosses and some Exposition or Paraphrase which might bee instead of an Exposition Brevity was so necessary for the intended Introduction that it would have been better never to have undertaken it than not to have made it short for if there had been no hope of brevity it had never been at all Now to the brevity of the Explication perspicuity was also necessary lest a trussing together of many things in few words should intangle the Reader That I might therefore obtain my designed end I have pack'd the Analysis and Commentaries and Exposition or Paraphrase altogether every one of which could not singly bee disposed of without great tediousness But whether or no or in what measure I have effected what I aimed at bee thou thy self Iudge when having compared the Explication with the Text thou shalt see how each thing hath reference to other Onely know thus much that I could with a great deal less labour have made my Explication longer than so short as it is I
speaks in the singular number The first triumph is over all enemies together in one by reason of the conjunction of those that are justified with God If God bee for us who shall bee against us i. e. Seeing God is for us about to fulfil in us his eternal purpose of sanctification and glorification who or men or Devils may rise up against us to hinder our salvation Vers. 32. Hee that spared not his own Son but delivered him up for us all how shall hee not with him also freely give us all things The second triumph is concerning the want of some good necessary to salvation leaning upon such great love of God towards us that hee gave his Son to death for us After this manner God who spared not his own Son than whom hee hath nothing dearer but gave him up to death for the salvation of all the Elect cannot but give us his Son and with him all other gifts necessary to salvation and lastly salvation and glory it self what therefore can bee wanting to us to salvation Vers. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth The third triumph is over every accuser the Devil the World our own conscience leaning upon the absolving sentence of God justifying us Who shall lay any thing to the charge of those whom God hath elected That is none will do it but in vain It is God that justifies i. e. from our sins and from any action brought against us hee absolves the Elect Therefore in Christ wee triumph over all Vers. 34. Who is it that condemneth it is Christ that died yea rather that it is risen again who is even at the right hand of God who also maketh intercession for you The fourth triumph is over every judge or any one that shall assume that office and shall undertake to condemn those that are justified Seeing God hath justified us who shall dare to condemn us Seeing Christ is dead for us yea as a Conquerour is risen from the dead and ascended into Heaven and there in glory intercedes for us no condemnation is to bee feared by us unless wee should say that the death resurrection and ascension of Christ his sitting in glory and intercession is in vain which is blasphemous Therefore wee triumph in Christ. Vers. 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword The fifth triumph is over outward afflictions whereof hee reckons up six kinds wherein hee comprehends all adversities with which Christians in any kind by the unthankful world are used to bee persecuted for Righteousness sake Denying concerning all that any enemy by these evils can hinder the fullest effect and sweetest sense of divine love towards us but that wee should at length partake of it Vers. 36. As it is written for thy sake wee are killed all the day long wee are accounted as sheep for the slaughter Lest hee should seem to triumph over a feigned enemy hee proves out of Psal. 44.22 That all the true servants of God which then lived were liable to all those miseries that they may apply to themselves the words of the Psalm saying For thy sake O God! are wee killed all the day long and are handled as if wee were sheep for the slaughter Vers. 37. Nay in all these things wee are more than Conquerours through him that loved us Hee follows his triumphing declaring the excellency of the victory which Christians in his time had over these evils by the power of Christ for they returned alwaies from the battel more than Conquerours neither wounded nor wearied suffering no loss but more healthy and strong more holy and increased in every grace even then when they seemed to the world to bee most overcome the glory of which triumph hee wholly ascribes to the love of Christ. Vers. 38. For I am perswaded that neither death nor life nor principalities nor powers nor Angels nor things present nor things to come 39. Nor height nor depth nor any other Creature shall bee able to separate us from the love of God which is in Christ Jesus our Lord. The sixth and last act of triumph is over unbeleef and all doubtings which might arise from any Creature or any present or future cause By Life and Death hee understands prosperity and adversity by which wee might bee either allured or affrighted By Angels hee understands good and evil spirits if it was possible they should concur to the separating of us from Christ. By Principalities and Powers hee means the power of Kings Emperours Governours Tyrants in the whole world By things present and things to come hee understands all those occurrences which had already fallen out or might before death come upon us By height and depth hee means the creatures placed above or below us By any other Creature any created thing universally in the whole world or any thing besides God that may seem terrible Over all these in a full confidence of Faith hee triumphs because of the powerful and efficacious certain and immutable love of God whereby hee is pleased to promote us to Eternal Life from the embracing of whose love and a saving sense thereof nothing shall ever separate those that are justified by Faith in Christ. Whereof hee gives this reason because the efficacy of Gods free love conveyed unto us is founded in Christs infinite merit and omnipotent power whereby wee are kept through Faith unto salvation CHAP. IX THe sixth and last Confirmation remains of free Justification by faith in Christ and not of works from EXPERIENCE Partly of the rejected Israelites who seeking after Righteousness by Works did not attain it or were not justified at all Partly of the beleeving GENTILES who being destitute of works are justified by faith in Christ without the works of the Law whence it follows that justification by Faith in Christ without the works of the Law onely is true and solid Because hee saw this Argument liable to several cavils hee is careful every way to fortifie it and opens it in the three next Chapters There are three parts of the Chapter In the first four Objections are preveâ—â—ed against the Doctrine of the Apostle touching the rejection of the Jews In the answering whereof hee exactly handles the doctrine of Predestination to vers 24. In the second hee proves out of the Scriptures the rejection of the Jews and the calling of the Elect of the Jews and Gentiles to vers 30. In the third to confirm the Doctrine of Justification by Faith without works hee produces the EXPERIENCE of the Jews who seeking for Righteousness by works are not justified and the EXPERIENCE of the beleeving Gentiles who being destitute of the pretence of works are justified by Faith in Christ. Vers. 1. I say the truth in Christ I lye not my conscience also bearing mee witness in the Holy Ghost In the first part of the Chapter hee
11. For the children being not yet born neither having done any good or evil that the purpose of God according to Election might stand not of works but of him that calleth 12. It was said unto her The elder shall serve the younger Hee unfolds this difference of the Seed or of the chusing some and rejecting others from their causes to wit that it depends not upon works good or bad in the creature but upon the meer good pleasure of God calling For the children being not yet born neither having done any good or evil that the purpose of God according to Election might stand not of works or mans merits but of him that calleth or solely upon the Will of God that calls It was answered to Rebecca concerning her Twins upon all accounts now equal that it should bee that the Blessing under the type of the Birth-right or Dominion should accrew to the younger but the Curse under the type of Servitude to the elder Hence Reason 6. The purpose wherein God hath determined concerning every man according to the Decree of Election abides firm not depending upon any of mans works but upon the meer and most free pleasure of God calling whom hee will as from the answer given to Rebecca it appears touching the twins not yet born Therefore these or those Jews being cast off the Promise of God might abide firm to the rest Vers. 13. As it is written Jacob have I loved but Esau have I hated Reason 7. Confirming and explaining the former God loves some of those which are every way alike from eternity and in time makes his love appear and some hee hates and in time shews that hee hates them as in the example of Iacob and Esau it appears Malac. 1.2 Therefore the Jews in part rejected make not void the promise of God Vers. 14. What shall wee say then is there unrighteousness with God God forbid Hence ariseth a third Objection If God chuse and love some every waies alike and equal and hates others passing them by what shall wee say Is there not injustice or unrighteousness with God who does not deal equally with those that are in the same condition The Apostle answers with abhorrence God forbid Vers. 15. For hee saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion Hee gives an account of his denial first in Election then in Reprobation from which grounds being granted hee draws conclusions The reason why there is no unrighteousness in Election is this Because it is the most supream and free pleasure of God to exercise his mercy hee hath free power to do what hee will with his own as it appears out of the Word of the Lord to Moses Exod. 33.19 Therefore there is no unrighteousness in God seeing that in Election hee does with his mercy what hee will Vers. 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy From hence hee draws a conclusion to this sense If the sole cause of shewing forth divine mercy and goodness bee the most free pleasure of God then the cause thereof is not in mans will or pleasure nor actions or good works but alone in God It is not of him that willeth saith hee Therefore it is not from mans free will It is not of him that runneth saith hee Therefore it is not from humane indeavours and actions that any one is loved chosen or obtains mercy and the blessing and by consequent it solely depends upon God that shews mercy Vers. 17. For the Scripture saith unto Pharaoh even for this same purpose have I raised thee up that I might shew my power in thee and that my Name might bee declared thoroughout all the earth In the second place hee gives an account of Reprobation why there is no unrighteousness in that from the moâ—â— holy end of Reprobation Because Reprobation tends to the illustrating the glory of God as it appears out of the Scriptures speaking of Pharaoh whom God raised up for this very end that his Name might bee glorified in him Therefore there is no unrighteousness with God reprobating whom hee will Vers. 18. Therefore hath hee mercy on whom hee will have mercy and whom hee will hee hardeneth Hence hee draws a Conclusion common both to Election and Reprobation That the cause of Reprobation and Election is to bee sought onely in the most free and holy Will of God who most freely and without unrighteousness hath mercy on whom hee will and most freely without unrighteousness after most holy wayes hardens whom hee will Vers. 19. Thou wilt say then unto mee Why doth hee yet finde fault for who hath resisted his will The fourth Objection arising out of what went before If God hardens whom hee will then hee undeservedly reprehends those that are hardened in their sins and by consequence undeservedly punishes because no man can resist his will Vers. 20. Nay but O man who art thou that thou repliest against God shall the thing formed say to him that formed it Why hast thou made mee thus The Apostle gives a fourfold answer to this Objection Because in such disputations carnal and corrupt reason pleaseth it self The first Answer is to the person of the Objector Nay but O man who art thou that replyest against God In which words hee shews two things First That this Objection is made by a corrupt man who by nature is a lyar and from his own free will a sinner whose conscience might stop his mouth from speaking against God Who art thou O man The second is That hee against whom the Objection is made is God whose waies to us are past finding out yet alwaies holy even then when the reasons of his Counsel least of all appear to us who are of a short understanding Who art thou that repliest against God The second Answer is from the absolute authority of God over his Creatures in the words of Isaiah 45.9.110 unto him that striveth with his Maker let the potsheard strive with the potsheards of the earth shall the Clay say to him that â—ashioneth it what makest thou By which answer the Apostle shews this objection to bee contrary both to Scripture and sound reason because it intrencheth upon the absolute and unlimited right that God hath over the Creatures and therefore the curse and woe is pronounced upon all that after this manner dispute against God Vers. 21. Hath not the Potter power over the Clay of the same lump to make one Vessel to honour and another unto dishonour The third Answer is propounded by way of comparison of the power of God over men with the power of men over other creatures after this manner As much power as man hath over any creature of God so much hath God over man whom hee hath created But man hath power of the same mass of Clay to make one Vessel to honour another to dishonour according
him Reason 3. Confirming the generality of the connection betwixt Faith and Salvation there is no distinction of Jew or Gentile nor exception made with God of any that believes Therefore every one that hath Faith without exception shall bee saved as well Jew as Greek The same Reason 4. Confirming the universality of the connection between Faith and confession of the mouth or sincere calling upon God and Salvation The Lord Jesus Christ is the same and alwayes like himself and rich in his grace to all that call upon him Therefore all that believe and call upon Christ by Faith or confessing him with their mouth shall bee saved Vers. 13. For whosoever shall call upon the Name of the Lord shall bee saved Reason 5. Confirming the connection betwixt true confession of the mouth or calling upon Christ through Faith and Salvation from the testimony of Ioel 2.32 who pronounceth All that call upon the Name of the Lord shall bee saved The second Part. Vers. 14. How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a Preacher 15. And how shall they preach except they bee sent As it is written How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things The second part of the Chapter wherein hee shews the stubbornness of the Jews answering the objections which might have made for their excuse The first objection is from the conjunction of the means ordained to the righteousness of Faith after this sense Seeing it is impossible for those that believe not to call upon the Lord Jesus or for those that hear not the Word to believe or those that have not the Word preached to them that they should hear or the Word to bee preached to whom the Messengers are not sent which connection is gathered from the words of Isaiah who joyns together the Gospel and the Preachers the sending of Messengers and the Hearers rejoycing the feer or the coming of the Preachers with gladness in those that received them It follows that the Jews are to bee excused at least from a stubborn rejecting of Gospel righteousness because they heard not the Gospel Vers. 16. But they have not all obeyed the Gospel For Esaias saith Lord Who hath believed our report The Apostle answers That the Jews heard and did not believe which hee proves from the Prophets complaint bewailing that few believed the word of the Prophets Therefore the Jews are not to bee excused from stubbornness Vers. 17. So then Faith cometh by hearing and â—earing by the Word of God From the same testimony hee confirms the connection of Faith hearing and the Word of God that hee might draw on the unbeleeving Jews and provoke those that beleeved to use the means Vers. 18. But I say have they not heard yes verily their sound went into all the earth and their words unto the ends of the world Hee repeats the Objection and answers that the allegation to wit that the Jews did not hear the Gospel was false because the sound of the Gospel went throughout the whole world as the voice of the day and night as it is said Psal. 19.5 to which place the Apostle alludes Vers. 19. But I say Did not Israel know first Moses saith I will provoke you to jealousie by them that are no people and by a foolish Nation I will anger you Another Objection But perhaps the Israelites did not know or understand the offer of the Gospel but through ignorance refused the doctrine they understood not Therefore they may bee excused in point of pertinacy Hee refels this Objection by a threefold testimony of Scripture The first is out of Moses Deut. 32.21 who foretells that because of the Covenant of Grace rejected or the conjugal Covenant violated it should come to pass that the Jews should bee rejected from the Covenant and that the Gentiles should bee taken in in their stead Therefore the Jews are guilty of stubborn refusing grace Vers. 20. But Isaiah is very bold and saith I was found of them that sought mee not I was made manifest to them that asked not after mee The second Testimony from Isaiah 65.1 who boldly i. e. not fearing persecution from his people foretells that for the Jews frowardness and stubborn rejecting of grace it should come to pass that God casting off the Jews would take the Gentiles that sought him not into communion with him by faith Vers. 21. But to Israel hee saith All day long I have stretched forth my hands unto a disobedient and gain-saying people The third Testimony wherein out of Isa. 65.2 hee proves in express terms that the Jews were condemned for their rebellion Because God all the day long or all the time of his forbearance did offer himself to them as a Father with his arms spread forth but they refused him Therefore the Jews are guilty of rejecting his grace and for this cause are justly cast off by God CHAP. XI THe Apostle mitigates his speech of the Jews rejection in this whole Chapter And that the Gentiles might not wax proud against the Jews as altogether abjects and lost hee proves by eighteen Arguments that the Jews are not to bee despised Vers. 1. I say then hath God cast away his people God forbid for I also am an Israelite of the seed of Abraham of the tribe of Benjamin Argum. 1. God hath not cast off all and every one of the Jews Hee hath not cast off his Elect people Therefore the Jews are not to bee despised as if they were all cast-awayes This Argument hee backs with three Reasons Reas. 1. I Paul come of that Nation and yet not a cast-away Therefore not all and every one of the Jews are cast off Vers. 2. God hath not cast away his people which hee foreknew Reas. 2. The Elect people whom hee fore-knew is not rejected because of the Election and the unchangeableness of his love Therefore all are not cast-off Vers. 2. Wot yee not what the Scripture saith of Elias how bee maketh intercession to God against Israel saying 3. Lord they have killed thy Prophets and digged down thine Altars and I am left alone and they seek my life 4. But what saith the answer of God unto him I have reserved unto my self seven thousand men who have not bowed the knee to the Image of Baal 5. Even so then at this present time also there is a remnant according to the election of Grace Reas. 3. As in the times of Elias when the whole Nation seemed to him to bee lost and cast away God reserved to himself seven thousand of his Elect So in this temporal rejection of the Jews God hath reserved some according to the Election of Grace Therefore all are not cast off Vers. 6. And if by Grace then is it no more of Woâ—ks otherwise Grace is no more Grace But if
to the Fathers yet in comparison of the present light which hath shined in the world by the doctrine of the Apostles it may bee termed secret and hidden Vers. 26. But now is made manifest and by the Scriptures of the Prophets according to the commandement of the everlasting God made known to all Nations for the obedience of Faith 27. To God onely wise bee glory through Iesus Christ for ever Amen Because 3. This Gospel is agreeable to the Old Testament and is confirmed out of that 4. Because it hath Gods command and appointment for its authority 5. Because it is not contained as the Old Testament in the narrow bounds of the Jews and one people but shines forth for the use of all Nations 6. Because it tends to the obedience of Faith that is that the hearers being brought to the Faith of Christ may bee made obedient subjects to the Grace of that Kingdome Withall hee ascribes the glory of all these to God as the onely wise in himself and of himself who owes his wisdome to none To him through Christ bee glory for ever and ever Amen The First Epistle of Paul to the Corinthians Analytically expounded The Contents of the Epistle COrinth is a famous Mart-Town of Achaia in the narrow straight of Peloponnesus situate between the Egean and Ionian Seas in which City the Apostle taught a year and half where hee founded a Church with great difficulty This Church Satan endeavoured by many waies to rend infect and corrupt of which crafts of Satan the Apostle being assured that hee might produce a seasonable remedy to so great evils hee writes this Epistle to the Corinthians The heads of this Epistle are ten The first is concerning the removing of Schism which arose amongst them by the vain kind of preaching of their Teachers and to that end hee largely handles the right manner of preaching the Gospel Chap. 1 2 3 4. Secondly Concerning the excommunication of the incestuous person Chap. 5. The third about the avoiding of strifes with which they vexed one another even before Infidel Iudges The fourth of keeping chastity or avoiding fornication Chap. 6. The fifth of prudence to bee used in cases of marriage and single life and secular imployments Chap. 7. The sixth of avoiding things dedicated to Idols Chap. 8 9 10. The seventh of the order and decency to bee observed in the worship of God and chiefly in the Supper of the Lord Chap. 11. The eighth of the right use of spiritual gifts Chap. 12 13 14. The ninth of the certainty of the resurrection to come which some amongst them called in question Chap. 15. The tenth of charitable contribution to bee collected for the relief of the Saints in Judea Chap. 16. CHAP. I. THere are three parts of the Chapter The first is the preface of the whole Epistle to vers the 10th The second is the beginning of his disswasion from Schism which was the disease of the Corinthians to that end bee propounds five Arguments to vers 17. The third is an illustration and confirmation of the fifth Argument to the end The whole Preface is laid down to prepare the minds of the Corinthians for ready obedience to the doctrine and admonitions of the Apostle And in this or the like conclusion the scope of the Preface may bee represented It is your duty O yee Corinthians with a ready and submissive mind to obey my Doctrine and Admonitions or to believe and obey Eleven Arguments to this end are sub-joyned whereof some shew forth the Apostles authority others his favourable respect towards the Corinthians Vers. 1. Paul called to bee an Apostle of Iesus Christ through the will of God and Sosthenes our Brother An Apostle The first Argument I Paul who write these things unto you am an Apostle of Jesus Christ Therefore ought you to obey my Doctrine and receive my Counsels By the will of God Argum. 2. I perform my Embassage by the special command and will of God not by my own usurpation so I write these things unto you Therefore â—nless you will bee disobedient to the will of God you ought to obey my admonition and teaching Sosthenes Argum. 3. I have taken in Sosthenes as a witness to my admonition touching whom Act. 18.17 that by two witnesses this testimony might bee confirmed Therefore ought you to obey my admonition and Doctrine unless you will have the witness of us two against you Vers. 2. Unto the Church of God which is at Corinth to them that are sanctified in Christ Iesus called to bee Saints with all that in every place call upon the Name of Iesus Christ our Lord both theirs and ours Argum. 4. In the description of those to whom hee writes you are the Church of God called out of the world consecrated unto God brought into communion with Christ called unto holiness Therefore if you will bee accounted worthy of your priviledges you ought to hearken and obey mee in my doctrine and admonitions which make for holiness With all that call upon Argum. 5. My Apostleship and the authority of this doctrine the use and fruit of it is not extended only unto you but to the Church of God universally and all the Saints which adore Jesus Christ the true God and our Lord Therefore ought you to hearken and obey my doctrine and admonitions Vers. 3. Grace bee unto you and peace from God the Father and from the Lord Iesus Christ. In this salutation is the sixth Argument I acknowledge you to whom with the rest of the Saints living in any place according to the authority committed to mee I may apply the blessing of the Gospel as also grace and peace i. e. all things that pertain to virtue and glory to holiness and happiness that being made more certain by mee of the favour of God you may expect the same things with a stronger faith through the Mediator Jesus Christ Therefore ought you cheerfully to obey my doctrine and admonition Vers. 4. I thank my God alwayes on your behalf for the grace of God which is given you by Iesus Christ 5. That in every thing yee are enriched by him in all utterance and in all knowledge In the other verses of the Preface because hee was about to reprove many vices among the Corinthians hee commends what was good in them confirming their faith in God lest being sharply reproved they should faint withall hee shews what opinion hee had of them and what good will towards them whereby hee might better reach the end which hee aimed at Argum. 7. I do not envy you but rather rejoyce and render continual thanks to God for the rich grace of God towards you especially in your reconciliation to him by Jesus Christ ver 4. I rejoyce much for the abundance of spiritual gifts bestowed on you pertaining to the knowledge and preaching of the Gospel ver 5. Therefore ought you readily to obey mee advising you concerning the right using of that grace and those
preserved in spiritual life by Christ the living foundation 3 This Temple is vegetable or growing and thriving like a Tree because the whole building encreaseth by the addition of stones or converted Beleevers and by the nourishment of the Word of God which all the living stones as boughs from a tree draw from Christ by the Holy Ghost and holding Christ the Head and being fastened to Christ the root do continually grow in holiness 4 This Temple is rational and spiritual because it is a holy Temple that is not a society of earthly prophane and unclean men but a spiritual society of holy men as it were a heavenly habitation in which God truly dwells is truly known loved called upon and worshiped Vers. 22. In whom you also are builded together for an habitation of God through the Spirit Hee applies these to the Ephesians contracting all the parts of the Argument into one that the happiness of their condition in Christ might at once appear that they might know they were Gods dwelling-place or a part of this Temple and communicated with the Catholick Church and that themselves were partakers of the properties of the Church by the Holy Ghost dwelling in them from all which wee may conclude that the Ephesians had so much and so great happiness that nothing else but Grace could bestow upon them CHAP. III. IN this Chapter the Apostle exhorts the Ephesians that having overcome the scandal of the Cross of Christ for the defence of the Gospel they should constantly persevere in maintaining the Grace of God that is that they should stedfastly beleeve openly confess and in all streights exactly defend that wee elected in Christ through Grace redeemed through Grace called through Grace justified through Grace indued with Faith through Grace regenerated through Grace have all things perfected in us through Grace that wee are saved by Grace alone and shall hereafter bee glorified in Christ through Faith and not by Works and that Faith is not of our selves but is the gift of God that in the whole business of our salvation Gods Grace alone might have glory The summe of all is that they should live without offence and make proficiency in the Faith of the Gospel There are two parts of this Chapter In the first lest the Ephesians should bee offended at the scandal of the Cross and of the Apostles captivity hee shews them the glory of his Ministery and of his bonds to vers 14. In the second part wee have the Apostles prayer for the Ephesians perseverance and progress in the Faith unto the end The chief matter of the first is comprehended in this Enthymeme My Ministery and my bonds are a great glory to mee I intreat you therefore bee not offended at my afflictions The Antecedent reaches to vers 13. the consequent wee have in vers 13. Vers. 1. For this cause I Paul the prisoner of Iesus Christ for you Gentiles Hee alledges twelve Arguments for the commendation of his Ministery For this cause Argum. 1. Because I am bound to preach the Truth before described that the Gentiles as well as Jews may obtain salvation by Faith in Christ and therefore I am the captive of Christ or for maintaining the glory of Christ and of you Gentiles or for maintaining your right unto salvation with the Jews Therefore you at least should esteem my Ministry Vers. 2. If you have heard of the dispensation of the Grace of God which is given mee to you-wards Argum. 2. I am peculiarly appointed by Christ to bee an Apostle of the Gentiles if yee have rightly understood the dispensation of Grace or the Evangelical Doctrine which was committed to mee that I should preach it unto you Therefore my Ministery should bee had in estimation by you Vers. 3. How that by revelation hee made known unto mee the Mystery as I wrote afore in few words Argum. 3. The knowledge of the Gospel with which I am endued was most certain for I received it by extraordinary revelation immediately from God and not from men Therefore c. Vers. 4. Whereby when you read yee may understand my knowledge in the Mystery of Christ. Argum. 4. The measure of my understanding and knowledge by which I know the revealed Mystery of Grace is not ordinary as will manifestly appear to those who attentively read what I have writ in the first and second Chapters of this Epistle Therefore c. Vers. 5. Which in other ages was not made known to the Sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit Argum. 5. The Mystery of this Gospel hath not been made known to many nor so plainly to any age before us as it is now revealed by the Holy Ghost to us Apostles and Prophets to whom God hath extraordinarily granted the knowledge of the Scriptures and of his will touching mans salvation Therefore c. Vers. 6. That the Gentiles should bee fellow-heirs and of the same body and partakers of his Promise in Christ by the Gospel Argum. 6. That part of the Mystery which is touching the accomplishment of all the Promises of Grace in Christ and touching the calling of the uncircumcised Gentiles into the fellowship of the heavenly Inheritance that they should bee admitted by God equally with the Israelites themselvess into the union of the Israelitish Church and the participation of Christ by the Faith of the Gospel without circumcision and other ceremonies I say this part was not before manifested Therefore c. Nay Peter himself who was an Apostle also did not admit this till hee was taught it by a special revelation Act. 10. Vers. 7. Whereof I was made a Minister according to the gift of the Grace of God given unto mee by the effectual working of his power Argum. 7. The authority committed to mee to dispense this Grace of God is joyned both with gifts necessary to an Apostolical function and with the effectual blessing of God wheresoever and whensoever I have opportunity of preaching Therefore c. Vers. 8. Unto mee who am less than the least of all Saints is this Grace given that I should preach among the Gentiles the unsearchable riches of Christ. Agum 8. The Grace 〈◊〉 mee in calling mee to the Apostleship is so much the more excellent by how much the more deadly an enemy I was to the Church and in this respect I am inferiour to all Saints and by how much the greater the number of the Gentiles is and lastly by how much the more glorious the matter which I preach viz. the unsearchable riches of the Grace of Christ Therefore c Vers. 9. And to make all men see what is the fellowship of the Mystery which from the beginning o◠the world hath been hid in God who created all things by Iesus Christ. Argum. 9. The ends of my Ministry are glorious 1. That the secret things which lye hid in the counsel of God should bee brought to light 2. That the blinde
and are over you or govern you in the name of Christ in all Ecclesiastical matters and those things which pertain to the worship of God and do with authority admonish you of your duties both privately and publickly Vers. 13. And to esteem them very highly in love for their works sake And bee at peace among your selves Reas. 3. Because the work of God for the salvation of beleevers which the faithful Ministers earnestly endeavour requireth that after a singular manner they bee beloved by the people and esteemed very highly And peace Eâ—â—â—rt 4. Chiefly to the people That they bee at peace both amongst themselves and with the Pastors from whom the Devil is wont to alienate the mindes of the people even when the Pastors deserve best at their hands Vers. 14. Now wee exâ—ort you brethren warn them that are â—â—ruly comfort the feâ—ble-minded support the weak bee patient toward all men Exhort 5. To the Pâ—â—sbyters which in the former verse hee distinguished from the people and here hee describes them from their Offices which especially belong to the Government of the Church from the authority of their Office That they diligently execute their Office by admonishing those that live dissolutely of their duty by comforting the feeble by supporting the weak in their love lastly by shewing a gentle minde towards all Lest if they should do otherwise abusing their authority they hinder the work of the Lord which they intend Vers. 15. See that none render evil for evil unto any mâ—n but â—ver follow that which is good both among your selves and to all men Exhort 6. Promiscuously to all That they abstaining from 〈◊〉 revenge follow that which is good as well mutually among themselves as towards 〈◊〉 thaâ— are without Vers. 16. Rejoyce evermore Exhort 7. That rooted by faith in the free love of God towards them they endeavour through Christ and his Righteousness imputed to life eternal to rejoyce and advance Peace in their hearts both in prosperity and adversity Vers. 17. Pray without ceasing Exhort 8. That they look towards God in every condition prosperity and adversity and in every business praying as the matter required Vers. 18. In every thing give thanks For this is the Will of God in Christ Iesus concerning you Exhort 9. That seeing they know that all things fall out for good to those that love God they should in every condition but chiefly in adversity seek for matter of thanksgiving to God For this The Reason of the Exhortation is because God requireth this duty from all and chiefly from Christians upon whom hee hath poured forth his grace and love in Christ. Vers. 19. Quench not the Spirit Exhort 10. That they stifle not the gifts of the holy Spirit whatsoever either by negligence or by evil-doing but on the contrary that they continually stir up and daily encrease them by labour prayer or all other means sanctified by God Vers. 20. Despise not prophesyings Exhort 11. That they contemn or neglect not the holy publick exercises wherein the Ministers of the Churches do interpret the Scripture Vers. 21. Prove all things hold fast that which is good Exhort 12. That they do not rashly embrace every thing in matters of Religion but that they examine every thing by the Rule of the Divine Word or by the analogy of Faith and that they constantly hold and strongly defend that which is sound and good and found acceptable unto God Vers. 22. Abstain from all appearance of evil Exhort 13. That they take heed not onely of that which is evil in the worship of God or their conversations but also of every thing that hath the appearance of evil of which sort are dangerous phrases in Doctrine and indifferency in practice which because of the appearance of evil may yeeld offence to others The Third Part. Vers. 23. And the very God of Peace sanctifie you wholly and I pray God your whole Spirit soul and body bee preserved blameless unto the comming of our Lord Iesus Christ. The third part of the Chapter containeth the Epilogue or Conclusion whereof there are six Articles In the first hee praies the God of Peace or the fountain of holiness and happiness that hee would more and more sanctifie them 1 As to the Spirit or mind already illuminated by the Spirit of God which is the supream faculty of the rational soul. 2 As to the soul or will and affections and 3 As to the body or outward actions that so at the comming of the Lord when the holiness of the faithful is to bee perfected there may bee nothing found but that which is blameless and commendable Vers. 24. Faithful is hee that calleth you who also will do it Artic. 2. In which hee certifies them concerning Gods hearing the preceding prayer 1 From Gods preceding efficacious vocation 2 From the faithfulness of God whereby hee performs that in them to which hee calls them and doth not deâ—â—rt a good work begun Vers. 25. Brethren pray for us Artic. 3. Wherein the Apostle doth not disdain to ask the help of the prayers of the least amongst the faithful Vers. 26. Greet all the Brethren with an holy kiss Artic. 4. Wherein hee salutes all the Brethren in his own name by this Epistle no less lovingly than if hee had saluted them being present with the ordinary sign of salutation i. e. with a kiss not counterfeited but proceeding from Christian love Vers. 27. I charge you by the Lord that this Epistle bee read unto all the holy Brethren Artic. 5. Wherein hee commands and charges in the Name of God that the Ministers or Governours of the Church to whom immediately it appears that this Epistle was sent would produce this part of Scripture for the common use of the Church and take care that it might bee publishly read threatning divine revenge except they published it to the whole Church Vers. 28. The Grace of our Lord Iesus Christ bee with you Amen Artic. 6. And lastly wherein hee concludes the whole Epistle by wishing to them the Grace of Christ which containeth in it self all good things Amen The Second Epistle of Paul to the THESSALONIANS Analytically expounded THE CONTENTS THe occasion of writing this Epistle seems to have been this Some of the Thessalonians abused the Doctrine touching the suddain comming of Christ even to negligence in their Vocations and to the wasting of their goods as if there was no need that they should care for their Estates any more seeing Christ was about to come perhaps to morrow perhaps the day after as they did suppose but others did abuse the simplicity and mistake of some and intending to live upon the goods of others left off working In the mean while the persecution of enemies did rage and concurred to cherish this errour Wherefore the Apostle writes this second Epistle to them solves the difficulty and first of all comforts them against persecutions or afflictions Chap. 1. Secondly Hee explains the Doctrine touching
given him about restraining certain perverse Zelots of the Law and admonishing them that they teach no Doctrine diverse from that which is Apostolical In prescribing of which the Apostle chuses to use words of beseeching and intreating rather than to speak imperiously that hee might supply the stead of Timothy who could scarcely bee loosed from the most sweet society of Paul not for a time even by the intreaties of the Apostle Vers. 4. Neither give heâ—d to fables and endless genealogies which minister questions rather than godly edifying which is in Faith so do For example Hee commands that Fables and Jewish Genealogies bee avoided i. e. newly devised opinions or traditions besides the holy Scriptures and curious speculations about unnecessary things such are very many Talmudical and Cabaliâ—tical such also are to bee found amongst the School-men Endless The Reasons of his admonition are six Reas. 1. Because those vain speculations are idle and endless whereof there is no use Which rather Reas. 2. Because they beget curious and contentious questions nor do they promote the knowledge of piety which lead unto God for edification proceeds not from probable and dubious questions but by the solid beleeving of the Word of God Vers. 5. Now the end of the Commandement is charity out of a pure heart and a good conscience and of Faith unfeigned Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters which may bee fetched from the Law though they seem to bee carried with a Zeal to the Law of Moses yet they refer not the Law to its true end or to the proper scope of the whole Scripture which is that men by the Law being led to the knowledge of sin and deserved misery may seriously betake themselves to Christ by Faith unfeigned Charity This Faith hee describes from a three-fold effect 1 That true Faith in the propitiaâ—ory blood of Christ renders the conscience good or peaceable and quiet 2 That the conscience being now pacified Faith will not suffer that the heart bee any longer delighted in evil but rather endeavours after purity and that it may bee purged from all evil affections 3 That true Faith is not idle in that which is good but stirs up a man diligently to labour in the obedience of every Precept by love to God and men Vers. 6. From which some having swâ—rved have turned aside unto vain jangling Reas. 4. Confirming the former Because it is approved by the experience of some that unless Teachers abstain from their vain curiosities and intend more earnestly the edification of mâ—n in Faith and Charity they cannot but bee drawn away from the simplicity of Doctrine into vain babling for where there is vanity there verity is not Vers. 7. Desiring to bee Teachers of the Law understanding neither what they say nor whereof they affirm Reas. 5. Because it is also known by experience that those ambitious Teachers while they affect a new kind of teaching and seek after applause from their knowledge of the Law betrayed their ignorance whilst they understood not the questions whereof nor the Arguments from which they disputed Therefore avoiding idle speculations Timothy was to take care that in the Apostolick Doctrine or the manner of teaching it no innovation was made by any one Vers. 8. But wee know that the Law is good if a man use it lawfully Hee answers an Objection Therefore are thou against the divine Law who so earnestly rebukest the Teacherâ— of it The Apostle answers that hee did not at all detract from the Law reproving those that abuse it but rather commends and teaches the right use of the Law Vers. 9. Knowing this that the Law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and prophane for murderers of Fathers and murderers of Mothers for man-slayers 10. For Whore-mongers for them that defile themselves with man-â—ind for men-stealers for lyars for perjurâ—â— persons and if there â—ee any other thing that is contrary to sound Doctrine 11. According to the glorious Gospel of the blessed God which was committed to my trust Hee confirms the Answer with three Reasons The first is from the end of the Law or the Legal Covenant so far as it is opposed to the Gospel the Law is established not that the faithful justified by Faith in Christ should bee justified by the Law as the perverse Teachers of the Law intended but that the unrighteous and unbeleevers as are all wicked and prophane persons condemned by the Law might acknowledge their unrighteousness and deserved condemnation repent and flye unto Christ Therefore the Apostles Doctrine detracts nothing from the Law According Reas. 2. All sins which are forbidden by the Law are also prohibited by the sound Doctrine of the glorious Gospel and all the duties which are commanded by the Law are earnestly urged and taught in the Gospel so much as concerns the performance of our obedience unto God the demonstration of our thankfulness and the proof of the sincerity of Faith in the fruits of holiness Therefore the Doctrine of the Gospel detracts nothing from the Law Committed Reas. 3. I an Apostle to whom the Gospel of God in himself most blessed and the Author of all blessings towards us is committed do no less urge this wholesome doctrine of Sanctification and all good works which in the Law are commanded than any Zelot of the Law although not to the same end Therefore the Apostolical Doctrine nothing at all detracts from the Law The Second Part. Vers. 12. And I thank Iesus Christ our Lord who hath enabled â—ee for that hee counâ—ed mee faithful putting mee into the Ministery The second part of the Chapter follows which contains the vindication of the authority of his Apostleship against those that denied it or in consideration of his fore-acted life did lessen it and that with thanksgiving for the Grace that was bestowed upon him Seven Reasons are laid down of his thanksgiving All which prove that his Apostleship is in no wise to bee disparaged Reas. 1. Christ by the grace of his Spirit hath strengthened mee an infirm man and heretofore a slave to sin the Devil and the world appointed an Apostle by him that as a leader I should with an invincible courage stand up for the defence of the Gospel against all the insulâ—â—tions of the world the flesh â—nd the Devil Therefore thanks are to bee given for my confirmation in the Apostleship so little reason is there that any thing should bee detracted Accounted mee faithful Reas. 2. Christ hath endued mee being appointed an Apostle with the gifts of his Spirit and hath so far honoured mee that hee made and accounted mee his faithful friend who would commit to mee the Gospel to bee dispensed to the souls of his Elect Therefore my authority is not to bee disparaged Hath appointed Reas. 3. Christ the Lord hath placed mee in the Ministâ—ry i. e. in
the true Preachers of the Gospel suffer the same from these Impostors which Moses and Aaron suffered from the Magicians of Egypt under Pharaoh whose names the Apostle having learned by the inspiration of the Holy Ghost sets them down to their perpetual disgrace and a 〈◊〉 unto others The Truth Arg. 2. Because this sort of men are adversaries unto the Truth and true Pastors because of the Truth Of corrupt Arg. 3. Because seeing they are of corrupt minds such as have their judgements depraved with corrupt affections and reprobate concerning the Faith who by the obstinacy of their minds and the corruption of their judgements have debarred themselves of the sound Doctrine of Faith true Pastors ought the less to regard their judgements and opinions Vers. 9. But they shall proceed no further for their folly shall bee manifest unto all men as theirs also was Argum. 4. Specially looking to those Impostors in whom hee had instanced Because they shall not any further carry on their designs undiscovered to the Church nor shall so proceed as to deceive all by their hypocrisie as if they were Orthodox as they had done heretofore For the Apostle had determined to manifest their folly unto all by fastning upon them the mark of Excommunication Vers. 10. But thou hast fully known my Doctrine manner of life purpose faith long-suffering charity patience 11. Persecutions afflictions which came unto mee at Antioch at Iconium at Lystra what persecutions I indured but out of them all the Lord delivered mee Argum. 5. Because hee had Paul for a lively and familiar example 1 Of the vertues that are required in a Pastor in Doctrine Life and those four special vertues which hee reckons up 2 In persecutions which hee underwent in three places which hee names for the defence of the Gospel 3 In the happy issue and deliverance from all those troubles through the grace of God Vers. 12. Yea and all that will live godly in Christ Iesus shall suffer persecution Arg. 6. Because it is the common lot not onely of Pastors but of all Christians to suffer afflictions and persecutions for the Gospels sake Vers. 13. But evil men and seducers shall waxe worse and worse deceiving and being deceived Arg. 7. Because it cannot bee avoided but obstinate Impostors and false brethren will waxe worse and worse and will bring themselves and others to destruction by their errors which it concerned Timothy to know and consider of that he trouble not himself too much about it but reverence the deep judgements of God and comfort himself Vers. 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Arg. 8. Propounded by way of Exhortation Because it concerned him onely to discharge his duty faithfully and according to his utmost ability to defend the Doctrine of the Gospel which was committed to him Knowing Arg. 9. Confirming the former Because hee was sufficiently instructed in the truth of the heavenly Doctrine by the Apostle of Christ whom hee knew to bee an approved Apostle Vers. 15. And that from a childe thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Arg. 10. Confirming the former Exhortation propounded in the former verse and proving also the Proposition The Doctrine which thou hast learned of mee and which is now committed to thee to defend is agreeable to the Doctrine of the holy Scripture and the Prophets Therefore continue thou in these things bee thou stablished in the truth and comforted Which are able Hee inlarges this Argument from these five Considerations 1 I know thou hast been brought up and conversant in the Scriptures from a childe 2 The Scripture is able to furnish thee with saving wisdome which consists in the knowledge and faith of Jesus Christ. Vers. 16. All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness 3 All Scripture is given by inspiration therefore it is of Divine Authority 4 All Scripture tends to the teaching those things that are true and reproving the things that are false in matters belonging to faith and the correction of evil manners and instruction in things that are good Vers. 17. That the man of God may bee perfect throughly furnished unto all good works 5 Lastly The Scripture can make the man of God or the Pastor of the Church perfectly meet to all the parts of his Office and to every good work which God requires from him whether to the saving himself or others and the glory of God Therefore continue thou in those things which thou hast learned of mee according to the Scripture seeing thou hast the Scripture near thee as a Treasury from whence thou mayest fetch whatever may make thee perfect and fully render thee compleat to every good work CHAP. IV. THere are two parts of the Chapter In the firsts as if hee made his will hee most gravely exhorts Timothy that hee faithfully discharge his office to vers 9. In the second part after hee hath treated about private matters which concerned himself and Timothy hee concludes the Epistle Vers. 1. I charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his Kingdome Hee premises to his Exhortation about the discharge of his Office a grave obtestation wherein hee sets before the eyes of Timothy 1. The Majesty of God 2. The Lord Jesus Christ. 3. The Judgement seat of Christ before whom hee was to give an account of his Ministry with others to bee judged in that last day 4. That glory of Christ which will shew forth it self at his illustrious appearance and the full manifestation of his Kingdome Vers. 2. Preach the word bee instant in season out of season reprove rebuke exhort with all long-suffering and doctrine The Exhortation it self in which hee requires five duties 1 Diligence in preaching 2 Striving against all impediments 3 That hee do not onely take all occasions to preach which may consist not onely with his own convenience and the leasure of the sloathful people but that hee stir up himself sparing no pains and as it were with his hand restrain the people busied about the vain imployments of the world earnestly exhorting all to seek after that which is mainly necessary 4 That hee leave no means unattempted in exhorting the people that they make progress in the faith and obedience of Christ not onely preaching true Doctrine and reproving that which is false but also reproving and correcting their evil conversations and exhorting them to live holily justly and soberly 5 That hee mix his reproofs with zeal and fervency and season them with gentleness and that he back his confutations of errours with sound Doctrine that his labour may not bee in vain Vers. 3. For the time will come when they will not indure sound
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
Father of Lights To help such as either could not or else would not profit themselves by that which is already granted in his Bounty by some short and plain manner of writing whereby the weaker judgements might be supported and all Excuse taken away from the witty Sluggard and such whose worldly Employments and great Affairs have seemed sufficient Reasons to excuse their negligence and the small and naughty matters of their own Salvation and the Kingdome of Heaven and Evidences thereof in Scripture And to this purpose I have been very instant with the Godly-Learned of mine acquaintance to take this matter in hand and to divide amongst them the hard parts of Scripture at least that this work might be done by the hands of many which could not be done by one I found their approbation of my desire and inclinable willingness to put hand to work also But some of them for the weight of their ordinary Charge some of them for age and infirmity of body some of them for their hands full of the Lords work in another sort could not adveâ—ture to be straightly ingaged in the work Where-through I was forced either to forsake my Desires which daily were kindlâ— within mee more and more or else come forth with something of this kind as might be and seek amongst my Readers some to take this Matter to heart and to do therein as the Lord should enable them by themselves or by others I have made choice of this Epistle which is a piece of hard Meat in the estimation both of the Apostle the Writer thereof Chap. 5 and 6. and of Peter giving his judgement of it 2 Pet. 1.15 16. That if I should attain any part of mine intent in any measure in so hard a place I might encourage others to take in hand a more easie part of Scripture with more hope of success The Summe of each Chapter or the Contents do stand instead of Analysis and in some places of a Paraphrase The Text doth follow Verse by Verse The Exposition of the Verse serveth for grounds of Doctrines which Doctrines following upon the grounds are joyned most part with the Note of Collection THEN Plurality of Doctrines from the ground or from the Text where the consequence is easie to be perceived is distinguished by figures according to their numbers Terms of Art I have eschewed Because I would be plain to all I have spared all enlargement of the Doctrines which I could spare leaving them as grains of Seed to get their growth in thy mind by Meditation which is necessary for such as love to make use of this sort of writing because I would be short The special handling of such Passages as the Apostle citeth out of the Old Testament I have left to their own proper place Quotations for confirmation of my Doctrines drawn from the ground I have spared also Because I judged If the Doctrine was pertinently collected from the ground the Text in hand was sufficient confirmation And if it be not pertinently collected I am content that thou pass by it and take onely what is pertinent A Quotation could prove the Doctrine true but not prove it pertinent and so not serve my purpose Many more and more petinent Consequences the Learned will finde which I have not observed but not for the Learned or such as are able and willing to make use of larger Writings do I intend this present Therefore do not look how much thou doest miss which might have been said but what in the first frame of this mould could be done in such brevity Which mould I trust the Learned shall help if it please the Lord to stir them up to take this matter in hand I have pressed singly to point out Truth without Partiality not wresting the Text to reach a Blow to any man And what thou shalt make of this present Piece I am not careful if I can obtain thereby that more able Men may be set on work to do what I intend but cannot do If the precious Iewel of the Scripture may be more esteemed of and made use of which is more necessary for our Souls than the Sun in the Firmament is for our bodies and the greatest gift next after our Lord Jesus down-sending amongst us that ever the world saw If I may by this piece I say be an Instrument to stir up any to the love of searching the Scriptures I have not lost my pains whatsoever shall become of this Book Whereunto I have solicited for no Patronage under Heaven but thy Christian Good-will to my Aim to have our Lord the more honoured in the sound Knowledge and right use of His Scripture I am confident that thou wilt easily judge with mee That the proud and prophane Despisers of God are worthy to perish amongst his Enemies but consider and judge again If prophane Despisers of holy Scripture who disdain to read or obey what God commandeth therein be not to be ranked in the same Roll. For God draweth so nigh unto us in his Word speaking unto us as a King unto his Subjects or a Master unto his Servants that the obedience or disobedience which wee give to His Speeches resolveth directly and immediately upon God himself For what is it else to hear and beleeve and obey God but to hear and beleeve and obey His speeches And what is it not to take notice of God to despise and disobey God but not to take notice of his Speeches not to read his Writings and not to care for any thing that Hee commandeth promiseth or threatneth Therefore hath the Lord written the great things of his Law unto us even to be a Touch-stone not onely to try all mens Doctrine thereby but also to try all mens disposition towards Himself and how they stand affected to His Honour whether as Foes or as Friends For What readier way is there to get evidence of a man destitute of the Knowledge Faith Love Fear and the rest of the parts of the Image of God than to finde him destitute of the Knowledge and Love of the Scripture What surer sign of a man who for the present is enemy to God and to the enlargement of His Gracious Kingdome than to finde him traducing the perfect Law of the Lord and marring to his power the free course of the Scriptures light which is the Stepter of Christs Kingdome Again What surer sign of a Child of Promise begotten of God than to see him with David Psal. 119. making more of the Scriptures than of a Kingdome and pouring out all his Affections upon it as upon the nearest Mean whereby Gods Spirit may be conveyed into his soul for perfecting of Holiness and the readiest Chariot to carry up his Spirit to dwell in God for perfecting of his happiness Wee shall finde also answerable to Gods purpose of trying men by His Scripture His Wisdome giving a due meeting unto men as they do make use of His Scripture Do they not read it
So hee but by his Word commandeth and all standeth fast And this his Word is nothing else but his powerful Will ordaining things to bee and continue and powerfully making them so to bee and continue so long as hee will 4. Christ by himself purged our sins To wit by bearing our sins upon his body on the Tree 1 Pet. 2.4 Then 1. Our sins are filthiness that must bee purged 2. The satisfactory cleansing of our sins is not a thing to bee done by mens meritorious doings or sufferings but already done and ended by Christ before hee ascended and that by himself alone all creatures being secluded 3. Hee that upholdeth all things by the Word of his own Power and hee that purged our sins by his own Blood is but one self-same Person God and Man is He in one Person 5. Christ sate down on the right hand of the Majesty on high That is when Christ had cleansed our sins by his death hee ascended to Heaven and possessed himself as Man in the fellowship of the same Glory which as God hee had before the World was Joh. 17.4 5. Then 1. The Son is joyned in the fellowship of the same Glory with the Father as well in his Manhead after his Resurrection as in his Godhead before his Incarnation For though the glory of Christs Godhead was hid for a while by the sufferings of his Manhead yet was it not abolished nor in it self abated thereby but the Manhead first assumed unto the unity of Person with the Godhead that our Ransome might bee rich and then to the union of the same Glory that the Redeemer after the Ransomes paying might bee altogether glorious 2. Seeing hee that hath cleansed our sins is so glorious a Person all the means of his cleansing us how base soever such as were his Hunger and Thirst his Poverty and Weakness his shameful and painful Death should bee glorious in our eyes also 3. Majesty and Magnificence and Grandeur properly so called is the Lords The highest excellencies of the creature are but sparks of his Majesty and weak resemblances onely albeit their earthly glory often hold mens eyes so as they forget the Lords Greatness Vers. 4. Being made so much bâ—tter than the Angels as hee hath by Inheritance obtained a more excellent Name than they 1. Hee proveth Christ to bee greater than the Angels because his Name is more excellent than theirs For they are called Angels and hee Gods Son which hee is said to have by inheritance as due to him both as God by eternal Generation and as Man by assumption of our Nature in unity of one person according to which hee is not the adopted but natural Son of God Filius natus non filius factus Then God giveth not idle titles as God calleth things so they are or are made to be Christ as God is called Gods Son because by eternal Generation hee is so as Man hee is called Gods Son because by assumption of the humane nature unto the personal union of his Godhead hee is made so to be 2. As far as Sonship is above servile imployment so far is Christ more excellent than the Angels 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 be to him a Father and hee shall be to mee a Son 1. Hee proveth this point by Scripture Psal. 2.7 2 Sam. 7.19 and putteth them to improbation of his Doctrine by Scripture if they could Then 1. In the Primitive Church in matters of Religion all Authority was silent and Divine Scripture spake and determined questioned points of Truth 2. The Apostle counted it sufficient to bring Scripture for his Doctrine and permitteth no impugning of it but by Scripture 2. Onely of Christ saith God I have begotten thee Then 1. Howsoever God hath many Sons by Creation by Office by Grace and Adoption yet a Son by Generation a native Son hath hee none but Christ. 2. Christ is of the same Nature and Essence with the Father consubstantial with him because begotten of him in himself without beginning the Son being eternally in the Father and the Father eternally in the Son of the self-same Nature and God-head 3. This day have I begotten thee Being understood of Christ according to his God-head signifieth the Fathers timeless eternal perpetual constant and present Generation of his Son in himself being understood according to his state in his Man-head it signifieth the Fathers bringing forth of the Son to the knowledge of the World and declaring him to bee the Son of God with power by his Resurrection from the dead Rom. 1.4 These places it is true were spoken of David and Solomon as Types of Christ typically in a slender resemblance Psal. 2.7 and 2 Sam 7.19 But the body of the Truth aimed at and signified was Christ resembled by them as here wee see Whence wee learn that typical speeches in Scripture have not their perfect meaning neither can be fully expounded nor truly understood till they be drawn to Christ in whom they have their accomplishment and of whom they mean to speak under the name of the Types And therefore neither could the old Church of the Jews nor can wee get comfort in any of them till Christ in whom all the Promises are Yea and Amen be found included in them 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 1. Hee saith that is the Father saith Psal. 97.7 Then The Scripture which elsewhere is called the Speech of the Holy Ghost is also the speech of the Father 2. Hee bringeth in his first begotten into the World Then 1. The Father is the Author of Christs Incarnation and of his Kingdome amongst Men and of Divine Glory given to him in his Kingdome 2. Christ is the Fathers first begotten both for the eternity of his Person begotten without beginning before the world was and for the excellency of his Person being more glorious than all Angels or Men which get the name of Children either by Creation or Adoption 3. The Father commandeth Let all the Angels of God adore Him Then 1. The Father communicateth to Christ as his own Nature and God-head by Generation so also his own Glory by commanding the creatures to adore him 2. What the creatures adore they acknowledge by adoration to be God so God esteemeth 3. And Christ is the Angels God because they must adore Him Vers. 7. And of the Angels Hee saith Who maketh His Angels Spirits and His Ministers a flame of fire Hee maketh his Angels Spirits c. Psal. 104.5 Then 1. God made not the Angels to get any part of Christs room in the Churches worship but to serve Christ as lowly as any of the meanest creatures 2. And the Angels indeed are as ready to do so and as swift and active in their service as the Winds and fire-slaughts
another World in effect of that which was of old changing the holding and nature and use of all things to his Subjectâ— For a man ere hee come in to Christ is Gods enemy and to him all things in the World are enemies the Host and Souldiers of his dreadful Judge But after a man is made Christs Subject they turn all to bee his Friends and his Fathers servants working altogether for his good That is another and a new World indeed 2. It is called the World to come because albeit this change began with the work of Grace before Christ came yet it was nothing in comparison of the World iâ— come under the Messias And that which is now under the Gospel is little or nothing in comparison of that glorious change of the nature and use of all things unto Christs Subjects which is to bee revealed at his last coming Then whatsoever thing wee have hitherto found to our good since wee knew Christ it is but little to what shall bee our World is but to come 1 Cor. 15.19 3. The World is put in subjection to Christ that hee may dispose of it at his pleasure Then Christ is twice Soveraign Lord of the World once as Creator again as Mediator in his Manhead to make all the creatures in heaven and earth serve nill they will they to farther the work of full Redemption which hee hath undertaken 4. Hee excludeth the Angels from this honour Then In Christs Kingdom the Angels are in subjection to Christ for the good of his Subjects no less than sheep and oxen as the Psalm saith and not to bee adored with him as Soveraigns over us Vers. 6. But one in a certain place testified saying What is man that thou art mindful of him Or the Son of man that thou visitest him 7. Thou madest him a little lower than the Angels Thou crownedst him with glory and honour and didst set him over the works of thine hands 1. Being to prove by Scripture his purpose hee citeth neither Book nor Chapter but the words which are of the eighth Psalm and fourth Verse Then The Apostle will have the Church so well acquainted with text of Scripture that at the hearing of the words they might know where it is written though neither book nor verse were cited 2. The Prophet looking on man even on Christs manhead wherein hee was humbled hee wondereth to see mans nature so highly dignified above all creatures Then 1. The baseness of mans natural being compared with other more glorious creatures maketh Gods love to us above all other creatures so much the more wonderful 2. Christs Humiliation and Exaltation were both foreseen and revealed by the Prophets Vers. 8. Thou hast put all things in subjection under his feet For in that hee put all in subjection under him hee left nothing that is not put under him But now wee see not yet all things put under him 1. Hee proveth that Angels are in subjection to Christ because the text of the Psalm saith All is put in subjection and so neither Angels nor other creatures are excepted Then 1. For understanding of the meaning of Scripture it is necessary to consider not only what it saith expresly but also what it saiâ—h by consequence of sound reason 2. And whatsoever is rightly deduced by evidence of sound reason of the words of Scripture is the meaning of the Scripture as if it were spoken expresly 2. Hâ—e saith There is nothing left that is not put under Christ. Then Not good Angels only but all Spirits and all that they can do also are subject to Christ and hee can make them nill they will they contribute to the furtherance of his own purpose for the good of his Subjects and hurt of his foes 3. Because Christs enemies are still troubling his Kingdome hee moveth a doubt saying Wee see not yet all things put under him Then 1. The troubles of Christs subjects hinder the natural mind to perceive the Glory of Christs advancement 2. Carnal reason the Proctor of mis-belief will admit no more of divine truth than it is capable of by sense Vers. 9. But wee see Iesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour that hee by the Grace of God should taste death for every man 1. Hee answereth the doubt saying Wee see Jesus crowned with glory and honour and so a course taken for putting all that oppose him farther and farther under him Then 1. The subjection of all things to Christs Throne cannot bee seen but in the exaltation of his person 2. When wee see his person exalted to such high dignity in heaven it is easie to see him put all under that riseth up against him 3. That which may bee taken up of Christ partly by his word and doctrine partly by his miraculous works and extraordinary gifts of the Spirit powred out upon the Primitive Church partly by his ordinary and powerful working upon the souls of his own since that time unto this day humbling and comforting changing and reforming mens hearts and lives I say these evidences of his Power do make a spiritual eye in a manner to see Jesus the worker of these works crowned with glory and honour 2. Hee meeteth another doubt arising from the abasement of Christ in his sufferings and death to which hee answereth in the words of the Psalm first that it was fore-told in that same Psalm that hee was to bee made for a little lower than the Angels to wit by suffering of death Then 1. The Cross of Christ is a ready stumbling block for a carnal mind else what needed the removing of the scandal 2. It is true indeed Christ in his humiliation was abased under the Angels and emptied 3. This abasement was but a little and for a short time 4. It was fore-told in the Psalm that speaketh of his Exaltation 5. If wee look to the Scripture fore-telling wee shall not stumble at Christs Humiliation 3. Hee giveth a farther answer by shewing the end of Christs Suffering to bee for our cause in the favour of God to us That hee should by the Grace of God taste Death for every one of us Then 1. Christs suffering was not for his own deserving but for ours and therefore should bee glorious in our eyes 2. Every Believer and Elect Soul hath interest in that death of his and so every man bound to love him and magnifie him for it and to apply the fruit of it to himself 3. This death was but a tasting of death because hee continued but a short time under it for his short suffering was so precious that hee could not bee holden by the Sorrows of Death but Death for a little was sufficient and therefore should diminish no mans estimation of him 4. It was by the Grace of God that his Death for a short should stand for our Eternal and therefore gracious and glorious should these his sufferings bee
As Beleef draweth us to an Union with God so misbeleef maketh a Separation 2. Mis-beleef is a special part of the hearts wickedness bewraying the enmity which naturally wee have against God as much as any ill For Mis-beleef denyeth to God the Honour of Truth Mercy and Goodness and importeth Blasphemies in the contrary 3. Mis-beleef is an ill in the heart making the heart yet worse and worse where it is and barring forth all the Remedies which might come by Faith to cure the heart 2. Hee warneth to take heed lest there be such an heart in any of them at any time Then 1. Mis-beleef is a subtil and deceitful sin having colours and pretences a number to hide it and must bee watched over lest it deceive and getting strength overcome 2. The Watch must bee constant at all occasions lest this ill get advantage when wee are careless and unattentive at any time 3. Watch must bee kept as over our selves so also over others lest any others mis-beleef not being marked draw us in the same snare with them 3. Hee describeth Apostacy by Mis-beleef and departing from the Living God Then 1. Beleeving is a drawing near to the Living God and staying with him 2. The loss that Mis-beleef bringeth should scare us from so fearful a sin 3. Departing from the true Christian Religion is a departing from the Living God whatsoever the Apostate or his Followers do conceive for God is not where Truth is not Vers. 13. But exhort one another daily while it is called To day lest any of you bee hardened through the deceitfulness of sin 1. Hee prescribeth a Remedy to prevent this ill to wit That they exhort one another daily while it is called To day That is Beside the publick Exhortation from their Preachers that every one of them mutually confer and stir up one another by speeches that make for decyphring the deceitfulness of Sin or preventing hardness of heart or confirming one another in the Truth of Religion and constant profession thereof Then 1. Private Christians not onely may but should keep Christian communion amongst themselves and mutually exhort and stir up one another 2. This is a necessary mean of preserving people from Defection 3. And a duty daily to bee discharged while it is to day that is as oft and as long as God giveth present occasion and opportunity for it lest a scattering come 2. The inconvenience that may follow if this be neglected is Lest any of you be hardened through the deceitfulness of sin Then 1. There is none even the strongest of the Flock but they have need of this mutual help of other private Christians 2. Neither is there any so base or contemptible but the care of their standing in the Faith and of their safety belongeth to all 3. Sin hath many waies and colours whereby it may beguile a man and therefore wee have need of more Eyes than our own and more Observers 4. If it be not timeously discovered it will draw on hardness of heart so as a man will grow senseless of it confirmed in the habit of it and loath to quit it 3. In the former verse hee warneth them to beware of Apostasie in Religion and in this verse That they take course that they be not hardened in any sin in their conversation Then The ready way to draw on Defection in Religion is Defection from a godly Conversation And the way to prevent Defection in Religion is to study to Holiness of Conversation Vers. 14. For wee are made partakers of Christ if wee hold the beginning of our Confidence stedfast unto the end To stir them up to Perseverance hee layeth a necessity of holding fast gripe of the Principles of Christian Religion whereby they were perswaded to become Christians because onely so fellowship with Christ is gotten The Truth wherby they were begotten to Christian Religion hee calleth The beginning of our Confidence yea and of our Spiritual Subsistence as the word in the Original importeth Then 1. The Gospel is the beginning of our Confidence yea and of our Spiritual Subsistence of our new being that wee have as Spiritual Men in the State of Grace 2. The Man that renounceth the Grounds of the Gospel and persevereth not was never partaker of Christ. 3. Christian Religion is not a thing that a man may say and unsay keep or quit as Prosperity or Adversity Threatnings or Allurements do offer But such as must in all Estates upon all Hazzard be avowed Vers. 15. Whilest it is said To day if yee will hear his Voice harden not your hearts as in the Provocation 16. For some when they had heard did provoke howbeit not all that came out of Egypt by Moses Now the Apostle draweth Collections from the words of the Prophet in the Psalm repeating the words of the Textâ— which speaâ— of the Provocation of the Fathers vers 25. Whereupon hee inferreth that there were some at least hearers of the Word which provoked God â—lbeit not all For whose cause David had reason to give Advertisement to their Posterity to beware of the like and the writer of the Epistle reason to apply the same unto them vers 16. Then 1. From the Apostles handling of the Text which hee hath in hand all must Learn not lightly to pass Scripture but to consider both what is said expresly in it and what is imported by consequence 2. Preachers practice is justified when they consider the circumstances of a Text and do urge duties upon their people or teach them Doctrine from the Text. Vers. 17. But with whom was Hee grieved forty years Was it not with that had sinned whose carcasses fell in the Wilderness Hee observeth another thing in his Text upon the persons with whom God was grieved that first they are marked to have sinned and afterwards punished Leaving to them to Gather That where Sin went before the Anger of God would follow upon the Sin and after the grieving of God Judgement light upon the Sinner Vers. 18. And to whom sware Hee that they should not enter into His Rest but to them that beleeved not 19. So wee see that they could not enter in because of unbeleef Hee hath yet another Observation upon the nature of the Sin whereby God was provoked to swear their damnation that sinned that is it was unbeleef vers 8. And formally deduceth his Doctrine by consequence That Misbeleef did stop the Sinners Entry into the Rest and made the Sinner to lye under an impossibility of entring vers 19. The use of which Doctrine hee presseth in the next Chapter Then 1. The Apostle leaveth us to gatheâ— That above all other Sins Mis-beleef provoketh God to indignation most 2. That as long as this Sin lyeth on and getteth way it is impossible for a man to enter into Gods Rest. This Sin alone is able to seclude him The Summe of Chap. IV. HEE presseth the use of the former Doctrine saying in substance Therefore be feared to be debarred
Himself to bee made an High-Priest But hee that said unto Him Thou art My Son to day have I begotten Thee 1. Our Lord is commended for not glorifying himself by intrusion in his Office Then 1. Such as pretend to bee Christs Servants must beware to intrude themselves into any Office and must attend as Christ did Gods Calling to Gods Employment 2. Hee that usurpeth a Calling doth glorifie himself and taketh the honour that is not given him for which hee must give a Reckoning 2. Thou art My Son this day have I begotten Thee doth import by the Apostles alledging not onely Christs God-head and Declaration to be Gods Son but also the Declaration of him To be High-Priest in his Man-head taken out from amongst men So deep are the Consequences of Scripture when the Spirit bringeth forth his own Mind from it Vers. 6. As hee saith also in another place Thou art a Priest for ever after the Order of Melchisedec Hee alledgeth another place more clear Then Howbeit Truth may bee proved from one place yet it is needful also for the â—earers cause to alledge more places till the hearer bee convinced Vers. 7. Who in the daies of his flesh when hee had offered up Prayers and Supplications with strong Crying and Tears unto him that was able to save him from Death and was heard in that hee feared Having proved Christs Office hee sheweth his Exercise of it in offering for our sins a more precious Oblation than the typical Even himself with Tears to Death In these words Then Christ is pointed out unto us 1. An High-Priest taken from amongst men a very true Man of our substance Flesh of our flesh 2. A Man subject to the sinless infirmities of our nature as Grief Fear Mourning Death 3. Having a set-time during which hee was to bear these our infirmities in the daies of his flesh 4. Exercising his Priestly Office in these his daies and offering his precious Tears and Cryes yea his life for us 5. One who howsoever Fear was upon his holy Nature yet knew hee should bee delivered from death 6. Who as a man in confidence of delivery made prayers to the Father 7. Whose prayers are not refused but accepted and heard on our behalf 8. And that these his sufferings were ended with the daies of his humiliation 1. These Acts of Fear and Tears c. are the proper Acts of his humane nature Then 1. As the Divine Nature had its own Acts proper to it self so had the humane Nature acts proper to it self also and some acts were common to both the Natures So of Christs acts some are Divine some Humane some are both Divine and Humane 2. As Man hee was unable to bear our burthen or to help himself and therefore behoved to have the help of the God-head 3. Albeit hee was God in his own person yet as Man hee behoved to take our room and place and pray for assistance both as surety for us and teacher of us To give us example how to behave our selves in straights 2. Hee feared death and offered Prayers and Tears and strong cries Because not onely death temporal presented it self before him but which was much more the curse of the Law the Fathers wrath for sin duly deserved by us was set in a Cup to his head which should have swallowed him up for ever if hee had not by the worthiness of his person overcome it and turned the eternal wrath and curse due unto us into a temporal equivalent to himself Then 1. The sense of Gods wrath whom will it not terrifie since it wrought so on Christ And Nature cannot chuse but fear when sense feeleth wrath 2. Felt wrath seemeth to threaten yet more and worse and therefore beside feeling doth breed yet further fear 3. The curse of God due to our sins virtually implying the deserved pains of Hell is more terrible than can bee told and such as the Creature cannot chuse but fear and abhor 4. Christs sufferings were no phantasie but very earnest vehement and terrible 5. No weapon nor Buckler against wrath but flying to God by supplication and crying and tears 3. Hee prayed to him that was able to save him and was heard Then 1. Albeit sense of wrath seeth no out-gate but black fears are alwaies before it yet Faith looking to Gods omnipotency seeth an out-gate 2. Christs prayers in our behalf receive no repulse but are heard 3. Christ both died and was saved from death also because it could not keep Dominion over him So shall wee bee saved from death though wee die Vers. 8. Though hee were a Son yet learned hee obedience by the things which hee suffered Hee removeth the scandal of his Cross by shewing the necessity and use thereof Albeit hee was the Son yet hee learned obedience by those things which hee suffered Then 1. In the time of Christs deepest humiliation the union betwixt his God-head and Man-head was not loosed hee remained the Son of God still 2. The excellency of his person exempted him not from suffering having once taken on our debt 3. Christ knew what suffering was before hee suffered but hee knew not by experience till hee actually suffered 4. Christs holy life was a part of his obedience to the Father but his obedience in suffering for our sins was obedience in an higher degree 5. To obey God by way of action is a common lesson to every holy creature but that a sinless and holy person should suffer for sin was a new lesson proper to Christ a practick which never passed but in Christs person onely Vers. 9. And being made perfect hee became the Author of eternal salvation unto all them that obey him 1. The suffering of Christ is called his Perfection Then 1. Christ though perfect in his person yet hee wanted something to make him perfect in his Office till hee suffered for hee could not satisfie the Fathers justice till hee suffered nor yet could hee have fellow-feeling from experience of the miseries of his members 2. After suffering Christ lacketh nothing that may pacifie God or comfort and save sinners 2. The fruit followeth Being perfected hee is become the Author of salvation to all that obey him Then 1. The proper cause of our salvation is to bee sought in Christ perfected by suffering not in any one part of his holiness or obedience in doing or any part of his suffering but in him perfected by his obedience even to the death of the Cross. Wee may take comfort from and make use of his holy conception life and several virtues but wee must remember that his accomplished obedience in doing and suffering is our ransome joyntly considered and not any particular act looked on alone 2. None should stumble at Christs sufferings which perfected him in his Office and likewise perfected our ransome to the Father 3. Christ felt the bitterness of his own sufferings himself but wee got the sweet fruit thereof even eternal life 4. Onely they
who obey Christ can claim Title to the purchase of eternal life by him Now these are they who obey him who in uprightness of heart beleeve in his promises and aim to draw strength out of him for new obedience Vers. 10. Called of God an High-Priest after the Order of Melchisedec Hee proveth that Christ is Author of eternal salvation to his Followers from the nature of his Priesthood which is eternal not after Aarons Order but Melchisedec's Then the nature of Christs Priesthood after Melchisedec's order and the Fathers authorizing him in the Office is the evidence of our eternal salvation to bee had by him with the Fathers approbation Vers. 11. Of whom wee have many things to say and hard to bee uttered seeing yee are dull of hearing Being to speak more of this mystery hee prepareth them by checking their dulness and advertising them of the difficulty of expressing himself because of the same Then 1. Even the Children of God are not free of this disease of slowness to conceive spiritual things aright 2. The incapacity of Auditors will breed even unto the best Preachers difficulty of expressing their mind 3. Preachers should rebuke the dulness of people to stir them up the more Vers. 12. For when for the time yee ought to bee Teachers yee have need that one teach you again which bee the first Principles of the Oracles of God and are become such as have need of Milk and not of strong meat 1. Hee maketh their fault the more because by reason of time they ought to have been Teachers that is both well grounded themselves and labouring to inform others Then 1. As wee have longer time to learn so should wee make more progress in knowledge 2. As wee are rooted in knowledge our selves so ought wee to communicate our knowledge and inform others 2. Hee calleth the Catechizing of the Ignorant the Teaching the first Principles of the Oracles of God and compareth it to the giving of Milk Then 1. Catechizing of the rude and ignorant is the first thing must bee done for making sound Christians 2. There is an order to be kept in bringing men unto knowledge The first principles â—nd fundamental Doctrines must first be taught 3. Nothing is to bee taught for grounding men in Religion but Gods Oracles that which is in Gods word onely 4. The manner of teaching the Principles of Religion should bee easie and plain as Milk for Children Vers. 13. For every one that useth Milk is unskilful in the Word of Righteousness For hee is a Babe Hee proveth them to bee rude in knowledge by the description of one weak in knowledge whom hee calleth a Babe using Milk and unskilful in the Word of Righteousness so called because how to be righteous is the sum of the Doctrine of it Then 1. There are degrees of knowledge in Christianity Some are weak like Babes some more instructed and of full age 2. All knowledge in Christianity is to bee reckoned by acquaintance with the Scripture and skill therein Not by humane learning Vers. 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil 1. Hee describeth the well-instructed Christian by his meat and exercised senses The meat that hee is fit for is strong meat that is more profound Doctrine Then 1. All the Scripture and Doctrine from it is either Milk or stronger meat but whether this or that yet alwaies it is food fit for nourishment of mens souls 2. Discretion must bee used by Teachers to fit their teaching as their people are advanced for Milk or stronger meat so as they may best bee fed 2. For the exercise of his senses or wits to discern good or evil hee hath it by use habit and frequent acquainting himself with Scripture Then 1. The use of the Scripture and knowledge gotten thereby is to discern by it what is good what is evil what is truth what is errour what is right what is wrong 2. Though Scripture bee the Rule yet not every one can take it up or make right application of the Rule to the point in hand 3. To get a mans wits exercised requireth frequent use of and acquaintance with the Scripture And without this haunting our mind in the Scriptures and observing the Lords counsel therein a man cannot bee able albeit hee were versed in humane writs to discern false Doctrine from true The Summe of Chap. VI. THerefore albeit you bee rude yet presupposing you are so setled in the grounds of Faith Repentance Baptism c. that yee shall not renounce them again I will lead you on a little further if God please vers 1 2 3. For if after clear conviction of the truth a man voluntarily revolt and fall away from the grounds of true Religion there is neither repentance nor mercy for such a man because hee maliciously doth what hee can to put Christ to as great a shame as those who first crucified him vers 4 5 6. And as God blesseth those who bring forth fruits by his manuring of them vers 7. So is it justice that hee curse such as grow worse after manuring vers 8. But I hope better of you vers 9. As the fruits of your Faith give mee warrant vers 10. Only that you may be more and more assured continue diligent vers 11. And follow the example of the faithful before you in hope of the inheritance vers 12. For the promise made to Abraham and the faithful his children is very sure confirmed by an oath vers 13 14. And Abraham at last obtained it vers 15. For as an oath endeth strife among men vers 16. So to end our strife with God in misbeleeving of him hee sware the promise to Abraham and to his seed vers 17. That upon so solid grounds as are Gods Promise and Gods Oath wee might have comfort who have fled to Christ and hope for his help vers 18. Which hope is as an anchor which will not suffer us to bee driven from Heaven where Christ is established Eternal Priest after the order of Melchisedec vers 19 22. The Doctrine of Chap. VI. Vers. 1. Therefore leaving the Principles of the Doctrine of Christ let us go on unto Perfection not laying again the foundation of Repentance from dead works and of Faith towards God 1. FRom the reproof of their dulness hee draweth an Exhortation to amend their pace and go forwards Which teacheth us that the conscience of our by-gone slips and sloathfulness should bee a sharp spur to drive us to a swifter pace for overtaking of our Task 2. Hee calleth the Principles of Religion the Principles of the Doctrine of Christ. Then 1. The Doctrine of Christ is the summe of Religion Hee that hath learned Christ well hath learned all 2. Nothing to be taught in Christs house but his doctrine which commeth from him and tendeth to him 3. Hee leaveth the Principles and goeth on
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
with peace Rahab the Harlots faith is commended by the fruit of her safety when misbelievers perished Quest. How heard she Gods Word to beget Faith Or how heard they of Iericho Gods Word that they should be called unbelievers I answer The common report of God and his works joyned with Gods blessing was sufficient to beget faith in her And the same report albeit carried as other news by common messengers being despised and counted unworthy to be further enquired for and sought after was sufficient to make them guilty of misbelief Then 1. In this example it is evident that faith is as acceptable in an Heathen and an Harlot as in a Professor and person of better condition 2. That faith can change an Heathen or vile person into a Saint 3. That the faith of women is to be observed and imitated even as well as mens faith 4. That the unworthiness of the party believing giveth commendation so much the more unto the excellency of faith 2. No word here of her Lye in receiving the Spies but onely of her faith and peaceable behaviour towards them Then 1. Where God seeth Faith he hideth his eyes as it were from any thing that might deface the glory thereof 2. He gathereth up the smallest good fruits which faith bringeth forth and maketh not small reckoning thereof how small soever they be Vers. 32. And what shall I more say For the time would fail me to tell of Gideon and of Barak and of Sampson and of Iephthah of David also and Samuel and of the Prophets Having reckoned a number and having more to produce he stayeth his course to teach 1. That Prudency must moderate and make seasonable use of the abundance of mans knowledge and memory 2. That the Scripture giveth us to make use of the Faith of all that are recorded therein albeit they be not in this Catalogue 2. The diversity of those that are here recorded teacheth us That albeit there be difference of Believers some stronger as David some weaker as the rest some base Bastards as Iephthah some of better sort some of them notable in holiness and conversation some of them tainted with notorious falls in their lives Yet are they all enrolled by God in a Catalogue of Honour amongst his Saints Vers. 33. Who through Faith subdued Kingdoms wrought Righteousness obtained Promises stopped the mouthes of Lyons 34. Quenched the violence of Fire escaped the edge of the Sword out of weakness were made strong waxed valiant in Fight and turned to flight the Armies of the Aliens He reckoneth the works of their Faith Whose names he suppresseth of whom some subdued Kingdoms by their Faith as Joshua and the Iudges Some wrought Righteousnesse that is attained unto a righteous behaviour in their difficile Employments as David and Samuel in Peace and War Some obtained Promises as Gideon Barak c. Some quenched the violence of Fire as the three Children Stopped the mouthes of Lyons as Sampson Daniel Escaped the Sword as David Elias Of weak were made strong as Ezekias Waxed valiant in Fight as Joshua Sampson David Put to fligh◠the Aliens as Jonathan Gideon Jehosaphat Women received their dead alive as the widow of Saroptha and the Shunamitess c. Whence we learn 1. That in the old Church under the Law when the grounds of believing were not so clear as now they are excellent things are recorded to be done by Faith for up-stirring such as are under the light of the Gospel to make use of faith 2. That neither fire nor water nor man nor beast is so strong but faith may make a weak man victorious over them all 3. Yea nothing so terrible or difficile but a man who hath Gods Word to be a ground for his faith may adventure upon it with assurance of prevailing If he be called he may encounter with the hardest party Vers. 35. Women received their dead raised to life again and others were tortured not accepting deliverance that they might obtain a better Resurrection 36. And others had tryal of cruel mockings and scourgings yea moreover of bonds and imprisonment 37. They were stoned they were sawn asunder were tempted were slain with the sword They wandred about in sheep skins and goats skins being destitute afflicted and tormented Whether the Apostle hath taken these particulars from the Records extant in that time from the Books of Maccabees and others or not it matters not much seeing this standeth sure that the certainty of the truth thereof was from Divine Inspiration the ground of all Scriptures out-giving And hence we learn 1. That as faith enableth men to do so also to suffer 2. That there is no trouble in the flesh but Gods children may fall thereinto no torment so cruel no terrour nor allurement but they may be essayed in them by persecutors 3. That there is no pain nor grief nor losse so great but Faith knows how to make gain of it and to despise all in hope of the reward 4. That the Old Church believed the Resurrection and comforted themselves in Martyrdom by the hope thereof Vers. 38. Of whom the world was not worthy They wandred in Desarts and in Mountains and in Dens and in Caves of the earth In calling the World unworthy of the company of these Children of God Learn 1. That one Believer is more worth in Gods estimation than all the world beside 2. None despise Gods children but worthless and despiseable souls 2. In that he reckoneth the solitary and Heremitical life of Gods children and their apparel suitable to their dwelling amongst their troubles sufferings and persecutions which they did not choose 〈◊〉 were driven unto of necessity by the cruelty of the time He teacheth us 1. That the Heremitical and solitary life and separation from amongst the society of men is onely then commendable when men being driven thereunto of necessity do bear it in a Christian manner Otherwise to sequestrate our selves from the fellowship of men to whom we owe the duties of love so long as we may do them any good or so long as they will suffer us to live amongst them is in short to loose from our necks the yoke of the second Table under pretence to keep the first Table the better 2. The Saints shall finde peace amongst the wilde beasts rather than amongst wicked men Vers. 39. And these all having obtained a good Report through Faith received not the Promise By the Promise is meant the main and chief Promise of Christs Incarnation wherein they were inferiour unto us and yet both were contented to rest by faith upon the Promise with the light which they had and obtained a good report thereby that is were approved and justified of God Then The Faith of those who lived before Christ having less clearness of the ground than wee and yet sufficient to support them in all troubles and to obtain justification before God is a great Encouragement unto us under the Gospel to beleeve and a great
applying of the Promise made to Joshua he concludeth Warrant to apply Davids gloriation against all perils Psal. 118.6 Then 1. He that can apply one Promise to himself may confidently apply another also 2. The weakest true Believer hath as good ground of confidence in God for every good needful for soul or body as the Lords chief Prophets and as good Warrant to apply the Scriptures to their own use which speak of them 3. He who believeth in God needeth not to fear what flesh can do unto him 4. Faith then doth its part duly when i◠glorieth in the Lord against all opposition Vers. 7. Remember them which have the rule over you who have spoken unto you the Word of God whose Faith follow considering the end of their conversation That they may be stedfast in the Faith he setteth before them the Example of Gods Messengers who had instructed them in the Truth and led a life conformable thereunto Wherein he teacheth us 1. Who is worthy to be a Guide to a People to wit the man who speaketh the Word of God and not his own Dreams believeth the Truth which he teacheth and hath his conversation answerable 2. The best respect that a Preacher can crave or that a People can give to a Preacher either in his life time or after is to remember the Truth of God taught by him and to make use thereof 3. In as far as Preachers have spoken the Word of God and made it the end of their conversation People are commanded here to remember them and imitate their Faith but no further Vers. 8. Iesus Christ the same yesterday and today and for ever This Sentence serveth First To shew the eternity and immurability of Jesus Christ in himself and all his Properties of Truth and Love and Pitty c. Again It serveth for a reason of keeping fast the Doctrine taught from him by our faithful Leaders because JESUS CHRIST will still allow and maintain that Truth once given out by himself and cannot chuse to change his Truth being First and Last like himself And thirdly It serveth to encourage us to be constant in the Faith because JESUS CHRIST is unchangeably the same in love and care towards those who believe in him in all ages for their preservation and deliverance in all cases wherein they can fall for his Truth as he hath given proof in former times towards others Vers. 9. Be not carried about with divers and strange Doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein That they may be stedfast in the Faith he warneth them to beware that they be not carried about with divers and strange Doctrines Then 1. Doctrine which agreeth 〈◊〉 with the Word of God uncouth and strange Doctrine which the Apostles did not acknowledge and recommend unto us must be rejected 2. There was such uncouth Doctrine beginning to creep into the Church even in the Apostles time 3. Apostolick Doctrine such as they acquainted the Church with must be stedfastly believed and stood unto and not loosly laid hold upon lest we lye open to the wind of false Doctrine 2. He bringeth i◠for example the Doctrine of Distinction of meats wherein the Iewishly affected did place some holiness and help to salvation and yet they who most leaned to the same were least profited thereby Then 1. To place some holiness in Distinction of meats and to count the observation thereof helpful to salvation is an old errour which even in the beginning did trouble the Church 2. Never man got profit by leaning any thing to the observation of Distinction of Meats For under the Law distinction was commanded for the leading of men to some Duties signified thereby but never did God give way that men should esteem of this observation as a thing conferring any whit to the purchase of salvation 3. To keep out this errour of leaning to Ceremonial observations he opposeth the Doctrine of Grace wherewith he will have the heart established and not with meats Then 1. The ground of devising and urging of superstitious ceremonies is the unquietness and unstableness of mens hearts wanting satisfaction in God and his Ordinances and therefore seeking to support themselves by means of their own devising 2. It is the Doctrine of Justification by Grace onely and nothing of our doings which getteth true rest to our hearts and quiet setling to the consciences Vers. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Such as pertinaciously did plead for the standing of the Levitical Service and ceremonies thereof he secludeth from the enjoying of Iesus Christ who is our Altar Then such as maintain the Levitical Ceremonies and do urge them on the Christian Church do cut themselves from right to Christ. 1. Because they deny in effect that he is come seeing they will have those Figures to remain which did serve to Prefigure his coming and will have his Church still under Ceremonial Pedagogie as it was under the Law 2. Because they joyn unto Christ their own devices as if either JESUS were not sufficient for salvation or his Ordinances were not sufficient for means to attain thereunto 3. The observation of the Distinction of meats is a point of serving the Tabernacle for so doth the Apostle reckon 4. Such as will eat of JESUS and be partakers of him must beware to serve the Iewish Tabernacle by keeping on foot and continuing the Ceremonies and appurtenances annexed thereunto such Feasts such Iubilies such Altars such Sprinklings and Holy water such Priests and Vestiments c. as Levi had 2. He calleth Christ by the name of the Altar because he is the thing signified by the Altar and by the Sacrifice and by the rest of the Levitical Ceremonies Then 1. Those Ordinances of Levitical Service were Figures of Christ some in one part and some in another and he is the accomplishment of them even the Truth of them All The true Tabernacle the true Priest the true Sacrifice the true Altar c. 2. Christs self is all the Altar that the Christian Church hath Our Altar is he onely and nothing but he The Apostle knoweth no other 3. In that he saith They have no right to eat learn 1. That Jesus is our food who believe in him by whom our souls are kept alive and maintained every day spiritually as the Priests were maintained by the old Altar bodily 2. That before a man attain to eat or draw benefit from Christ he must have a right unto him There is a possession following the right and the right tendeth to the possession 3. He who loveth to have the right must take the course which Christ prescribeth without mixing any thing therewith Vers. 11. For the bodies of those beasts whose blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp He sheweth that
written a Letter unto you in few words Last of all he exhorteth them to take in good part the word of Exhortation from their ordinary Teachers who behoved to dilate and urge and inculcate these things even at length unto them The reason whereof he giveth Because he had written this letter but in few words unto them and might not insist in those points at large as they had need of but behoved to leave this unto their Teachers Then 1. There is need of Preachers by the word of Exhortation to dilate and inculcate that which the Scripture hath in short 2. It is very irksome for men to have their sluggishness stirred up by Exhortation and the same things inculcated again and again But their own profit should make them to suffer it patiently 3. The writing of Scripture prejudgeth not the use of Preaching but 〈◊〉 keep their own room the Scripture serving for a 〈◊〉 laying down of the Grounds to be taught and Exhortation serving to dilate and urge the truth delivered in 〈◊〉 as their case requireth Vers. 23. Know ye that our Brother Timothy is set 〈◊〉 at liberty with whom if he come shortly I will see you From this learn first That the delivery of one Timothy out of the hands of his persecutors should be a matter of comfort and joy unto as many Churches as do hear of it Secondly Good news should be spread abroad and are a fit matter for Christian Epistles Vers. 24. Salute all them that have the rule over you and all the Saints They of Italy salute you From this learn First That as it is the mutual 〈◊〉 of Christians to send forth commendations one to another So is it a Christian duty to carry them not unbeseeming even an Apostle 2. His directing of the people for to carry his commendations to their Rulers maketh it evident that the Apostle ordained this Epistle to be first read unto the People And so was far from their mindes who will not suffer the Scripture to come in the peoples hands Vers. 25. Grace be with you all Amen This closing of the Epistle usuall to the Apostle Teacheth 1. That Grace is the common good of the Church whereunto every Saint hath interest 2. That Grace is all that can be desired For if the Fountain of Gods grace or favour run towards a man what can the man stand in need of which the over-running stream of Gods good will shall not carry â—nto him The Postscript Written to the Hebrews from Italy by Timothy SOme inconsiderate hand hath put to this Postscript appearingly For this Epistle was ordained by the Apostle to carry the news of Timothies Liberation and a promise of his coming unto them afterwards possibly as the 23 Verse of this Chapter sheweth and not to be carried by Timothy And again The Apostle was bound by this Letter to come with Timothy if he had been to come shortly after the writing of this Epistle And thirdly Timothy was not yet come to that place where the Apostle Paul was when this Epistle was directed for then had he been certain of Timothies purpose and behoved if not to go with Timothy yet to have written the reason of so sudden a change of his purpose and written promise or else to have deleted the promise of his coming out of the Epistle by writing it over again or some way else Whence we collect That Postscripts are not a part of the Text nor of the Apostles own writing neither ought they to have such authority or credit as the Text hath which always agreeth with it self as proceeding from the inspiration of the Holy Spirit To whom with the Father and his Son Jesus Christ our Lord be Glory for ever Amen The Epistle of IAMES Analytically expounded The Contents IAmes an Apostle sirnamed Alphaeus from his office of Apostleship did gravely admonish the faithful Hebrews touching divers Christian duties whereby hee foresaw that the Christian Faith would bee adorned and their salvation promoted chiefly for this end propounding wisely those virtues which they seemed to have need of and sharply reproving those vices which they were more prone to or of which they were guilty Every Chapter hath its number of admonitions as is more especially shewn in their explications All which admonitions although they are written for the use of the Catholick Church yet it appears the Apostle would have them read especially by all the dispersed Israelites and those that were converted to the Faith and that were not of which design there are three Characters 1. The general inscription of the Epistle to all the twelve Tribes 2. The common and civil form of saluting 3. The manner of teaching which for the most part is fitted for the shaking off the stupidity of their consciences and stirring up their repentance if perchance any one that erred might bee recalled into the way by this Doctrine which thing is not obscurely signified to be intended by the Apostle in the last verse of the last Chapter CHAP. I. AFter the inscription of the Epistle vers 1. In this Chapter there are three common places or admonitions The first Admonition is touching the right â—earing afflictions or outward temptations to vers 13. The second touching the right judgement of inward temptations to vers 21. The third touching the solid exercise of Religion to the end Vers. 1. James a servant of God and of the Lord Iesus Christ to the twelve Tribes which are scattered abroad greeting The Writer is described in the inscription of the Epistle Iames a servant of God and of the Lord Iesus Christ viz. in the office of Apostleship whereby hee might with authority teach all the Tribes of Israel and admonish them concerning their duties hee calls himself the servant of God to shew that hee serves God the Father by serving his Son Jesus Christ and writes these things by the special authority of God and Christ. Those to whom the Epistle is written are Israelites especially beleevers cast out of the holy land and dispersed through the Regions But as to the hope of Heaven represented by the holy Land gathered to Jesus our Saviour Hee seriously commands and as it is allowed to Christians bids them to rejoyce or greets them with a borrowed form of salutation from the common use of the Heathens but turned into a Christian sense Vers. 2. My Brethren count it all joy when yee fall into divers temptations Admon 1. That they take not ill or impatiently outward afflictions and persecutions for the Gospel but correct this carnal judgement touching those external exercises whereby God tryed or proved their Faith and Sincerity For this end the Proposition is stated contrary to the judgement of the flesh viz. It is to bee accounted matter of all joy or the chiefest joy when yee fall by the providence of God into divers persecutions or afflictions whereby yee may be proved whether yee will even in adversity stick close to God Hee confirms this Thesis with
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
Christ. The Arguments of the Exhortation are fourteen all which prove that wee ought to endeavour after these virtues joyntly Argum. 1. If you have obeyed the Exhortation endeavouring both to have these virtues and to abouâ—d in them yee will prove that your Faith or the knowledge of Christ in you is not idle or unfruitful but efficacious which makes you ready to every good work Therefore yee ought to obey Vers. 9. But hee that lacketh these things is blind and cannot see far off and hath forgotten that hee was purged from his old sins Argum. 2. If yee were destitute of these virtues you will declare that you see nothing afarre off but that you are onely intent upon the things of this world but blind in divine and spiritual things and unthankful towards God by whom yee confess your former sins are pardoned Therefore yee ought to endeavour after these virtues Vers. 10. Wherefore the rather Brethren give diligence to make your calling and election sure for if you do these things yee shall never fall Argum. 3. With the Exhortation repeated By endeavouring after these virtues yee will prove your selves to be effectually called and elected and will solidly confirm your selves in this perswasion Therefore follow after these virtues For these Argum. 4. If you follow after these virtues yee shall be preserved from Apostacy or falling back neither will yee yeeld to temptations Therefore yee ought to follow after these Vers. 11. For so an entrance shall be ministred unto you abundantly into the everlasting Kingdome of our Lord and Saviour Iesus Christ. Argum. 5. So a more abundant entrance into the eternal Kingdome of Christ shall be administred unto you i. e. happiness and that life eternal shall more largely open and unfold it self to you that yee may more freely and abundantly peirce into the inward parts of his Kingdome and enjoy the sense of that life in a more abundant measure Therefore follow after these virtues Vers. 12. Wherefore I will not be negligent to put you alwaies in remembrance of these things though yee know them and be stablished in the present Truth Argum. 6. Preventing an Objection Although yee are established in the present Truth yet I being an Apostle have now thought out of a desire of your proficiency it necessary to exhort you which yee should in no wise reject Therefore c. Vers. 13. Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance Argum. 7. Justice it self by reason of my Apostolical office requires that I excite you to holiness by exhortations and admonitions of this sort so long as I live Therefore be yee obedient Vers. 14. Knowing that shortly I must put off this my Tabernacle even as our Lord Iesus Christ hath shewed mee Argum. 8. As the Lord hath foretold I expect after a short time to end my life by a glorious Martyrdome Therefore as it lyes upon mee to exhort you to these virtues so it lies upon you to hearken to my Exhortation Vers. 15. Moreover I will indeavour that you may be able after my decease to have these things alwaies in remembrance Argum. 9. This Exhortation which I have written to you will be profitable to minde you of your duties even after my death Therefore hearken you to my admonitions Vers. 16. For wee have not followed cunningly devised fables when wee made known unto you the power and coming of our Lord Iesus Christ but were eye-witnesses of his Majesty Argum. 10. Those things which I have taught you as touching Christs incarnation or his first coming to execute the office of a Redeemer and as touching his divine nature power sufficiency and efficacy to save the people of God are not fables artificially feigned which may be despised or negligently without use and benefit past by but they are serious and certain things Therefore yee ought to hearken to these my admonitions But as those Argum. 11. Yee have been taught by us Apostles both eye and ear-witnesses of the Truth of Christ already demonstrated so that the certainty of this Gospel was so much as were possible to be concerning things done and past For wee Apostles have perceived by our senses the Majesty of Christ to be so great that wee cannot chuse but at the sight bee rapâ— up in an extasie as it is in the history Matthew 17. conconcerning Christs transfiguration Therefore obey my Exhortations Vers. 17. For hee received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son in whom I am well pleased Argum. 12. Christ in whose Faith and Obedience wee exhort you to persevere hath by the audible voice of his Father speaking from Heaven received a glorious testimony from the excellent glory of the Father that hee is the Son of God wherein as in a Mediatour and Surety for his redeemed people God is well pleased satisfying himself abundantly in his Mediation and purchase Therefore obey yee diligently this Exhortation Vers. 18. And this voice which came from Heaven we heard when we were with him in the holy Mount Argum. 13. Those things are so holy which appertain to the Kingdome of Christ that the place it self wherein those things were declared which are preached by us was after a manner made holy viz. Because of Gods extraordinary voice and the divine glory of Christ there manifested Therefore with greater reverence yee ought to hearken to our Exhortations Vers. 19. Wee have also a more sure word of Prophecie whereunto yee do well that yee take heed us unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts Argum. 14. The Doctrine concerning Christ in whose Faith and Obedience wee exhort you to persevere is confirmed by the testimony of Scripture or a most firm prophetical word Therefore yee ought studiously to obey my Exhortations Hee staies upon this Exhortation confirming the certainty of prophetical Scripture by seven Reasons More sure Reas. 1. Because compared with other waies of revelation it is a most firm medium without and above exceptions whereto other means of revelation no less clear and true are obnoxious But this reason most especially did prevail with the Hebrews who examined visions and revelations made to the Apostles by the Scripture of the Old Testament For the divine authority of the old Scripture was confirmed in their minds some ages before Of Prophecie Reas. 2. That the testimony of foreseeing future Truth hath more evidence in it self of divine operation than the testimony of him who testifies that which hee hath seen or heard being present For no man could foresee this Truth but a Prophet every Beleever could see the Truth fulfilled Which Reas. 3. Because the word of Prophecy is worthy to be attended to by Beleevers into the sense whereof they might enquire to which truth and authority they might subject their consciences
would bee esteemed either by God or men true Beleevers or not of the number of hypocrites yee ought to beware of Apostacy or seducers Vers. 20. But yee have an unction from the holy One and yee know all things Reas. 6. Yee are furnished with necessary gifts and the aid of the Holy Ghost that yee might know all saving opinions and so might shun the seduction of Apostates Therefore yee ought to beware Vers. 21. I have not written unto you because yee know not the Truth but because you know it and that no lie is of the Truth Reas. 7. Answering an objection I do not accuse you of ignorance by admonishing or writing to you but therefore I exhort you to constancy that I may know that you have known the Truth and are delighted in it Therefore yee ought to hearken to my exhortation And that no lie Reas. 8. Yee being admonished of the Truth may easily discern a lie which viz. being examined by the rule of Truth doth in no wise agree with it Therefore yee ought to hearken to my exhortation for this end that yee may examine and reject that which is false Vers. 22. Who is a lyer but hee that denieth that Iesus is the Christ hee is Antichrist that denieth the Father and the Son Reas. 9. Those that seduce men from the true Doctrine of the Gospel are the greatest lyers amongst men as the interrogation intimates because they in some way or other deny Jesus to be the Christ for they do not acknowledge such a Christ as the Father offers to us in the Gospel For they openly or secretly invade either his person or his natures or the proprieties of his natures or his offices or his virtue or his efficacy or grace or truth or his glory Therefore yee ought to beware of seducers Hee is Reas. 10. All seducers who draw hearers from Christ in any one Article are Antichrists both denying the Father and the Son and so overthrowing the true Religion and the foundations of Religion with their lies because there is no true God out of Christ For in him dwells all the fulness of the God-head Therefore yee ought to beware of seducers Vers. 23. Whosoever denieth the Son the same hath not the Father Hee confirms this reason from the inseparableness of the Father from the Son that no man can have the Father for his God who any way denies the Son because God hath given himself to bee enjoyed wholly by us in Christ and hee is sought for in vain elsewhere or by any other way than wherein hee hath manifested himself to us in Christ who as the image of the Father represents and offers to us whatsoever is necessary or profitable to bee known of the Father to salvation and on the other side whosoever give due honour to Christ as to the Son of God acknowledging him such as hee hath manifested himself in the Scriptures doth also acknowledge the Father and esteem him for their God Vers. 14. Let that therefore abide in you which you have heard from the beginning if that which you have heard from the beginning shall remain in you yee also shall continue in the Son and in the Father Reas. 11. The truly antient and onely Truth of God alwaies constant to it self is this which I exhort you to hold which viz. ye have heard from the beginning of the Gospel not onely preached Christ but also promised and declared by the Prophets in the Scriptures Therefore yee ought to retain that Truth and here hee openly brings forth what hee aimed at or the Exhortation If it shall remain in you Reas. 12. If yee have retained the Doctrine delivered to you by Christ and his Apostles according to the Scriptures yee shall remain in the society and friendship of God the Son and the Father Therefore yee ought to beware of seducers Vers. 25. And this is the promise that hee hath promised us eternal life 26. These things have I written unto you concerning them that seduce you Reas. 13. God upon this condition hath promised us life eternal if wee retain stedfastly the Doctrine of Christ Therefore yee ought stedfastly to continue in the Faith and obedience of Christs Doctrine and beware of seducers who do their indeavour to withdraw you from the Truth And here again the Apostle professes openly his aim in these Arguments Vers. 27. But the anointing which yee have received of him abideth in you and yee need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lye and even as it hath taught you yee shall abide in him Reas. 14. That yee may bee kept from seducers yee are fortified with manifold defences For first as for external doctrine yee have received from Christ an unction or the holy Spirit who inwardly teacheth you and confirmâ— you in the Truth of the Doctrine of Christ every one in his measure Secondly That Spirit remains in you who are faithful and is not taken away from beleevers Thirdly Yee have no need of any man that may teach you any thing besides that which the Spirit of Christ hath taught in the Scripture and hath confirmed in your hearts yee have onely need of Exhortation that yee abide in Christ as the Spirit or Unction speaking in the Scriptures and that which is in the Scriptures confirming in your hearts and further instructing you out of the Scriptures doth teach you in all things necessary to salvation which Spirit is Truth i. e. the very truth of the Scripture Which is truth A confirmation and not a lye but a refuter and hater of lyes Therefore yee ought stedfastly to abide in Christ as the Spirit according to the truth of Scripture hath taught you and to beware of seducers Vers. 28. And now Little Children abide in him that when hee shall appear wee may have confidence and not bee ashamed before him at his coming Reas. 15. Whosoever they bee that do not persevere in the Faith of Christ neither abide in communion with him furthermore whatsoever they are in the esteem of men they shall with shame depart from the judgement fear of Christ. But on the contrary those that persevere in the Faith shall confidently stand before him Therefore yee ought stedfastly to abide in the Faith of Christ and beware of seducers Vers. 29. If yee know that hee is righteous yee know that every one that doth righteousness is born of him Exhort 5. Which hee will prosecute in the former part of the following Chapter viz. that they endeavour after Righteousness or that they follow after holiness The Arguments of the Exhortation are fifteen Argum. 1. Confirmed from the testimony of their conscience Hee that endeavours after Righteousness is born of God who is righteous and hath the testimony of his Adoption and Regeneration Therefore endeavour after Righteousness CHAP. III. THe parts of the Chapter are two In the first hee prosecutes the remaining Arguments
often with a lively voice partly making it manifest in his whole doctrine that hee is the same which came out of his Fathers bosome and laid open his counsel touching mans salvation Hee that cometh from above hee that cometh from Heaven is above all Ioh. 4.31 3 The Holy Ghost bears record that Jesus Christ is the Son of God partly by his descending upon him in his Baptism partly by his descending upon his Apostles and Disciples in the day of Pentecost partly by inspiring the doctrine of Christ into the Pen-men of the Scripture and by commending it to the world that it might teach men and perswade and confirm them touching that truth as truly divine By which hee may gather a Church and lead it into all truth to eternal life These three are said to bear record in Heaven 1 Because they immediately bear witness from Heaven as from their Throne 2 Because the Majesty of these witnesses chiefly shines in Heaven 3 Because this testimony is not heard observed acknowledged unless by souls lifted up to Heaven Lastly Because this testimony for the most part is perfected in Heaven although it should never bee received on earth Therefore yee ought to beleeve in Christ for his testimonies sake Vers. 8. And there are three that bear witness in earth the Spirit and the Water and the Blood and these three agree in one Argum. 4. Because three witnesses in earth consent together to prove that Christ is the Son of God viz. the Spirit and the Water and the Blood which are called witnesses in earth 1 Because this testimony is mediate and is produced out of the works which are to bee seen in the earth 2 Because uttering of this testimony is written in men that are in the earth and is acknowledged by the Visible Church Lastly Because this testimony doth not onely sound in the Church but also utters its voice amongst the men of the world and is heard of them to their conviction For 1 The Spirit or manifestation of the Spirit partly in miraculous gifts which are shed abroad in the Church even to the amazement of the world for many years after Christs ascention Partly in ordinary gifts which as yet flourish in the Church and suffice both to testifie that Christ who is preached amongst us is God and to draw an acknowledgement from them who are without the Church that God is in us who beleeve in Christ 1 Cor. 14. Furthermore the operation of the Spirit in the hearts of the faithful doth so quicken the words of Christ and by them doth so instruct comfort and confirm the elect that it leaves no doubt as touching the Divinity of Christ. As for Water which is the virtue of Christ sanctifiing his it so expresly speaks of Christ that those also who are without the Church seeing the light of good works in Christians are forced to glorifie our Father and the Father of Christ who is in Heaven so that also being even perceived in women it brought their unbeleeving husbands to God who at the first did not acknowledge the Word of God 1 Pet. 3.1 Lastly As for Blood which is the price of redemption and the virtue of Christ expiating sins and reconciling men to God that blood speaks better things than the blood of Abel so that it makes the consciences of the faithful quiet and peaceable and opens a way to the Throne of God and so confirms their hearts against the world and all things which are evil in it that they may bee bold and able to resound even with their own blood this testimony to those enemies that hear them in the midst of torments with joy Rev. 12.11 Therefore wee ought to beleeve in Christ as the Son of God Vers. 9. If wee receive the witness of men the witness of God is greater For this is the witness of God which hee hath testified of his Son Argum. 5. For the sake of the testimonies of faithful and true men wee beleeve their assertions Therefore for the sake of the testimony of God which is greater testifying of his Son we ought to beleeve in Christ as the Son of God Vers. 10. Hee that beleeveth on the Son of God hath the witness in himself hee that beleeveth not God hath made him a lyer because hee beleeveth not the record that God gave of his Son Argum. 6 Hee that beleeves in Christ as the Son of God is so much rectified that hee rests in the witness of the Spirit inâ—ardly confirming this truth of the Divine Word Therefore c. Hee that beleeveth not Argum. 7. Hee that doth not beleeve in â—hrist as the Son of God doth really accuse God of a lye because hee rejects the testimony concerning his Son as if it were false Therefore wee must beleeve in Christ as the Son of God Vers. 11. And this is the record that God hath given to us eternal life and this life is in his Son Argum. 8. Those that beleeve in the Son have right to eternal life which is in the Son as in the Fountain Procurer Giver and Conserver given to them by grace and confirmed by the constancy of Gods testimony Therefore c. Vers. 12. Hee that hath the Son hath life and hee that hath not the Son hath not life Argum. 9. Hee that truly embraces the Son by Faith hath also eternal life not onely as to the right of it but also to 〈◊〉 inchoate possession and hee that hath not the Son by Faith or seeks life in another rather than in him is destitute and shut out from all spiritual life Therefore c. Vers. 13. These things have I written unto you that beleeve on the Name of the Son of God that yee may know that yee have eternal life and that yee may beleeve on the Name of the Son of God Argum. 10. For this end all these things are written to the faithful from the Holy Ghost by the Apostle the Pen-man that they might bee certain that they have eternal life already and might more and more beleeve in the name of the Son of God Therefore yee must beleeve in Christ. Vers. 14. And this is the confidence that wee have in him that if wee ask any thing according to his will hee heareth us Argum. 11. Hee that beleeveth in Christ hath confidence in his approaches to God in prayer and that hee shall have Gods favourable ear in every petition which is put up according to the will of God Therefore c. Vers. 15. And if wee know that hee heareth us whatsoever wee ask wee know that wee have the pâ—titions that wee desired of him Argum. 12. Explicating and unfolding the former Hee that beleeves in Christ by knowing that God will bee propitious to him in his lawful or well-ordered petitions hee may also bee certain that the petitions which hee hath offered according to the Promises of God are already granted by him before they bee finished and so hee may bee assured of the success
that by the necessity of his office and the Command as also the fear of Gods displeasure Vers. 17. For if I do this thing willingly I have a reward but if against my will a dispensation of the Gospel is committed unto mee My Preaching saith hee if it bee voluntary it shall have a reward but if against my will yet I must discharge it because of the dispensation committed unto mee by the Command of God and that would bee without the glory of my voluntary Preaching If I should unwillingly preach the Gospel as they do who exercise their Ministery not out of any love to God and desire of converting Souls but for filthy lucres sake or out of vain-glory Vers. 18. What is my reward then Verily that when I preach the Gospel I may make the Gospel of Christ without charge that I abuse not my power in the Gospel Now hee saith that hee hath matter whereof to boast against his Reproachers as a reward of his not receiving any stipend from them in as much as hee Preached the Gospel to the Corinthians without charge unto them whereunto hee sub-joyns another reason That if hee had exacted a maintenance there where his Reproachers endeavoured to bring an evil report upon him then hee had abused his liberty Vers. 19. For though I bee free from all men yet have I made my self servant unto all that I might gain the more Hee extends the moderating of his liberty to all sorts of things indifferent wherein hee served not himself but others that hee might gain them Vers. 20. And unto the Jews I became a Jew that I might gain the Jews to them that are under the Law as under the Law that I might gain them that are under the Law That hee explains particularly in three things First that hee did conform himself to the Jew bound as they thought under the Ceremonial Law observing the Mosaical Ceremonies for time and place as the matter required as if hee had been under the yoke of Ceremonies and that hee did by the opinion of the Council at Ierusalem which left to the Jews born under that yoke whereof the Apostle was a free use of Ceremonies for a time but in no wise to the Gentiles Act. 21. 21 25. Vers. 21. To them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law The second is That conforming himself to the Gentiles which were without Law hee laid aside the use of Ceremonies as one that was without Law but in the mean time hee intimates that hee did not understand the Moral or the law of love which is the perpetual Law of God and Christ from which hee could not bee freed but the Ceremonial Law from which indeed hee was freed that hee might freely for the advantage of the Gospel use Ceremonies or might abstain from using them Vers. 22. To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some The third That hee conformed himself to those that doubted of their liberty abstaining from things lawful as they did finally hee accommodates himself in all things indifferent to all men for three causes First That hee might gain as many as possible or at leastwise some Vers. 23. And this I do for the Gospels sake that I might bee partaker thereof with you The second cause That the Doctrine of the Gospel might bee better esteemed of amongst all by his moderate carriage The third cause That serving the advantages of the Gospel hee might bee saved being made partaker of the Gospel with other Believers Vers. 24. Know you not that they which run in a race run all but one receiveth the prize So run that you may obtain Hitherto hee hath insisted upon his own example as the Antecedent of the Argument the force of this example follows or the hortatory conclusion viz. That the Corinthians would labour after temperance and not so mind their meat as to eat with offence that which was offered unto Idols To this end hee shews them that they must run in their Christian Race in which all not one only as it was usual in their sports that run according to the Laws of God were to bee crowned Vers. 25. And every man that striveth for the Mastery is temperate in all things Now they do it to obtain a corruptible Crown but wee an incorruptible And how that comes to pass hee shews viz. If after the example of those that contended in those Noble Games whether running or combating usually celebrated neer unto Corinth they should not indulge themselves in gluttony and pleasures but temperate in all things bearing all things whereby the conquering Crown might bee won In their Isthmian or Corinthian Games the Runners and Wrestlers inured themselves to a most temperate diet by way of Preparation for the Race as now horses are fitted for running The Conquerours in these Games were crowned with Lawrel or Ivy or were honoured with some such like reward After the same manner the Apostle would have Christians most moderate in their using the things of this world and abstinent from whatsoever may stop their course or hinder them in their warfare and that they might obtain an incorruptible that is an Eternal Crown laid up in heaven for all those who strive lawfully and finish their course Hee adds three Hortatory Arguments Argum. 1. Because you Christian Wrestlers may expect a more noble Crown than that corruptible one of those that sport in those Gymnastick Games Vers. 26. I therefore run not as uncertainly so fight I not as one that beateth the ayr 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should bee a cast-away Argum. 2. From his own example running and acting the part of a Champion and smiting his adversary certainly and seriously I earnestly keep down the body of sin and the old man and the lusts of the flesh that they may bee slain and I compel my body properly so called by virtue of Spiritual Discipline to bee subject to my Spirit Therefore do you the same thing For so the Apostle nurtured his body that in labours and watchfulness and fastings it might hold out in its duty that it might not wax wanton against the Spirit and the body of sin as much as lay in him bee destroyed Lest by any means Argum. 3. From the end of it I keep under the body of sin or the old man lest if I should live otherwise than I advise others to live I should bee a cast-away or as an hypocrite should bee blotred out of the number of the Saints Therefore do you the same thing that I do and to the same end The Apostle here does not oppose Reprobate to one that is Elect but to one that is Approved for as the
Scripture calls Reprobate silver that which is not true and genuine and that Approved which is sincere so the Apostle calls him Reprobate who answers not 〈◊〉 profession and is not sincere and as hee ought to bee If wee should imagine that here hee takes Reprobate in an absolute sense wee are to take notice of nothing but the necessary connection betwixt a prophane life if it bee supposed to continue to the end and Reprobation For whoever dies in his sins shews himself to bee a reprobate For it is absurd and no waies agreeable to the writings of this our Apostle to affirm that hee made any doubt of his Election or thought the decree of his Election changeable For on the other side Because hee was perswaded of his Election and Regeneration the demonstration whereof hee gave in the holiness of his life taking all heed lest by an evil life hee should shew forth in himself the signs of Hypocrisie not in any wise of Reprobation CHAP. X. HItherto hee hath spoken of things offered to Idols by way of Concession as if they were indifferent In this Chapter hee sets down a twofold use of things offered to Idols The one publick in the Idols Temple simply unlawful to vers 23. The other private in their houses which without the case of scandal was lawful but in case of scandal unlawful from which hee dehorts to the end That which pertains to the publick eating of things offered to Idols in the Idols Temple hee disswades from by five Arguments Vers. 1. Moreover Brethren I would not that you should bee ignorant how that all your Fathers were under the cloud and all passed thorough the Sea 2. And were all baptized to Moses in the Cloud and in the Sea Argum. 1. There is danger lest you fall into those sins and punishments into which the Israelites fell if you proceed to participate of and bee present at Idolatrous Banquets and covet after things offered in Sacrifice to Idols Therefore you ought not to eat things sacrificed to Idols in the Idols Temple That the likeness of the Israelites example may appear hee shews that they had the like priviledges with us because the Iseaelites were our Fathers not of the Israelites onely but also of the Christians amongst the Gentiles viz. in the profession of the true Religion and propagation of them to us their posterity for as they are wont to bee called Fathers who lived in ancient times with some certain relation of propagating Religion to us So hee calls the Israelites our Fathers because they went before us in the partaking of the same Religion the same Covenant and like Sacraments For the walking under the cloud and the Sea which was over their heads as if they had with us been bapized into the doctrine and outward profession of Moses of obtaining salvation by the Messias Vers. 3. And did all eat the same spiritual meat 4. And did all drink the same spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ. 5. But with many of them God was not well pleased for they were overthrown in the wilderness They did also as it were partake of the same Supper of the Lord with us eating Manna and drinking out of the Rock or waters gushing out of the Rock which followed the Camp of the Israelites which are called spiritual meat and drink because they had a spiritual meaning figuring the same Grace of Christ which the Supper of the Lord doth yet notwithstanding many of those Israelites because they displeased God perished in the wilderness Vers. 6. Now these things were our examples to the intent wee should not lust after evil things as they also lusted Furthermore hee reckons up the sins for which God inflicted punishments and death it self upon them for an example to posterity from which sins the Apostle dehorts the Corinthians lest they also perish and first hee exhorts them in general lest they covet evil things as they did i. e. lest they indulge their fleshly lusts as those ancient Israelites did who by their lusts were hurried beyond the bounds appointed by God Vers. 7. Neither bee you Idolaters as were some of them as it is written The people sate down to eat and drink and rose up to play 8. Neither let us commit fornication as some of them commited and fell in one day three and twenty thousand 9. Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents 10. Neither murmure yee as some of them also murmured and were destroyed of the destroyer More especially hee admonishes them that they bee not Idolaters or Fornicators or Tempters of Christ trying how true and just Christ is and that by unlawful waies or murmurers against the providence of God as the Scripture witnesses of the Israelites The meaning of this dehortation is this That you bee not amongst any Idolatrous Banquets made in the honour of any Idol lest yee suffer that which the Israelites did sacrificing to the honour of the Golden Calf whose indulging their gluttony and sport was in stead of Religion vers 7. Bee not taken with the desire of pleasing Idolaters that for their sakes you bee mixed with them in Idolatrous Banquets lest God also deliver you to your hearts lusts that together with the pollution of your souls you defile also your bodies by Fornications Adulteries and so perish with those Israelites vers 8. Tempt not Christ by abusing of his knowledge and pretending Christian liberty for your lusts which is nothing else than to provoke Christ to anger As the Israelites in the wilderness provoked the Angel of the Covenant or Christ who went before them in the wilderness and perished by Serpents vers 9. Lastly Murmure not because it is not lawful to you by Christian Religion to bee present at the Idolatrous feasts of your friends in the Idols Temple lest you perish with the murmuring Israelites Vers. 11. Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 12. Wherefore let him that thinketh hee standeth take heed lest hee fall Further hee shews that the use of these examples belong unto all men living and those that shall live hereafter hee declares the danger of falling into the same sins and the same punishments if they shall mix themselves with Idolatrous Feasts rebuking in the mean time their vain confidence who feared not the danger but fed securely upon things offered to Idols in the Idols Temple Vers. 13. There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to bee tempted above that you are able but will with the temptation also make a way to escape that yee may bee able to bear it Hee prevents an Objection from the fear of evil things which did hang over them from the Idolaters their fellow Citizens if they should