An Exposition of Pauls Epistles
Reas. 2. Because that wavering, which ends not in the conclusion of Faith, makes prayers of none effect, which God doth not grant.
Reas. 3. Because such an unfaithful doubter or uncertain what to determine, is unstable, and inconstant in his counsels and actions, and no less ready to depart from God, than to remain with him, holding nothing firmly in the present business of Religion, which is before him.
He returns to his purpose, and adds the fifth Argument, to prove, that in the exercise of the cross, there may be matter of joy: He that through afflictions, or the cross, is humbled by the Lord, can glory in his trials, as in the mark of his adoption and exaltation, to the dignity of being an adopted Son of God, and to the privileges of the Saints, which preferment doth far surp • ss the Riches of the Rich, and the Thrones of Kings: Therefore ye ought to glory in the trials which the Cross makes.
Vers. 10. But the Rich, in that he is made low: because as the flower of the grass he shall pass away.
11. For the Sun is no sooner risen with a burning heat, but it withereth the grass: and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.
Argum. 6. He that is rich, and yet untouched by persecutors and afflictions, hath no matter of joy in his prosperity, but in the abasement of his mind, or in his preparation to bear the cross, or afflictions, with others that are afflicted.
Because ] The reason is given, Because he that is not so wise, but trusteth in his riches, is vain, and shall come to nothing (as the flower of the grass shall wither and perish) with all his counsels.
Argum. 7. He that patiently bears afflictions, and is found approved in the Faith, is already blessed, and shall at length obtain the promised Crown of eternal life, whereunto he is now prepared by the exercise of the cross: Therefore this exercise by the cross is to be esteemed matter of joy.
Admon. 2. Touching a right judgment of inward temptations, lest any one violate the sanctity of God, even in their thoughts, as if God solicited any one to sin, which is a familiar thing with the Sons of Adam, to cast the blame upon God, as the Author.
There are eight Arguments of the Admonition or Dehortation, all which prove that temptations to evil are not to be ascribed to God.
For God] Argum. 1. God cannot be solicited or moved to sin: Therefore neither can he solicit any other to sin, and consequently temptation to sin is not to be ascribed to God.
Argum. 2. Every man's proper lust is the true cause of temptation: Therefore it is not to be ascribed to God. He proves the Antecedent, by unfolding the method of temptation to sin in its five degrees. For, first, Man is drawn by his depraved lust from the true good, that he may not rest quiet in it: Furthermore, he is enticed by a false appearance of good, to follow that which is evil.
Thirdly, He conceives in his will and heart the purpose of sinning actually. Fourthly, He actually sins. And fifthly, Sin committed, by its desert bringeth forth as it were, and procureth death. And so original wickedness bringeth forth actual sin, and by degrees carries it on to further increase.
Argum. 3. Ye will mistake, and hold a false and blasphemous opinion, if ye ascribe the cause of your impulse to sin unto God.
Argum. 4. God is the fountain and author of all good, (which is in us, or that which is given to us, either in the state of nature or grace) and of good only; Because from him descends all good, and every gift which any ways conduces to our perfection: Therefore we must not say that God is the cause of evil or sin in us.
Of lights] Argum. 5. God is the Father of lights, knowledge, and understanding, holiness, and happiness: Therefore he is not the Father of darkness or sin.
With ] God is immutable in his nature, without all variableness, either to worse or better: From all eternity always, so like himself in all things, that there is no foundation of changeableness of himself from himself, nor the least shadow of motion or turning in him: Therefore it is impossible that God should be the author of sin.
Argum. 7. God moved by his will alone, hath regenerated and converted us by the Word of the Gospel, from the state of sin, to the image of his holiness: Therefore; &c.
That we should be] Argum. 8. The end of our regeneration is intended by God, that we be holy, and wholly consecrated, (as the first-fruits under the Law) to his glory: Therefore we ought not to admit any blasphemous thoughts concerning him, as if we were moved by him to evil or sin.
The third Admonition is taken from the mentioning their regeneration by the Word of Truth, That they seriously determine how they may really show themselves religious, and truly regenerate. And this Admonition is threefold ; In the first he teaches the manner of hearing and receiving the Word of God, whereby they might be prepared to practice, to verse. 22. Secondly. He commands in general, that they bring the Word into practice, to verse. 29. Thirdly, He commands in particular that they make manifest the virtue of their religion in the holiness of speech, and in works of charity.
In the first branch of the Admonition, touching the hearing of the Word, he requires five things. (1.) That they be • eachable, and desirous to learn. (2) That they do not rashly precipitate their judgment, or suddenly judge, especially of matters of Faith. (3.) That they do not angerly receive them, who at the first sight seem to disagree from them.
He gives the reason of this part, Because the work of God, or that Righteousness which he requires, is not promoted by our passions, or perturbations, or by our carnal zeal and fervency.
(4.) He requires, that in hearing the word, they cast away the sordid pleasures of the flesh, and that natural pravity wherewith we all abound, endeavoring repentance and mortification, lest the sowing or plantation of the Divine word in them be hindered. (5.) That in meekness they receive the word; i. e. that they admit the engrafted word with an humble and religious mind into their hearts, which is engrafted, and by faith taketh root in the heart, and becomes one with it: The reason is, because the word of God so received, is able to save their souls.
In the second branch of the admonition he requires in general, that they be not only hearers of the word, but also doers; i. e. that they practice that which the word of God commands: The reasons of which are three.
Reas. 1. Because otherwise they would deceive themselves, thinking it enough to prove the truth of their faith, that they are hearers of the word of God, although they endeavor not to obey it.
Vers. 23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass.
24. For he beholdeth himself & goeth his way, and streightway forgetteth what manner of man he was.
Reas. 2. Confirming the former: Because it doth no more profit to hear God's word, without endeavors to practice, than if any one should idly behold his natural face in a glass, without any use or benefit.
Reas. 3. Because on the contrary, he that doth these four : (1.) He that diligently looks into the word of God, studiously inquiring into all the will of God, which is called the Law, or the Doctrine of Liberty : Because it reaches the true means of freedom from sin and wrath, and of serving God ingenuously, as it becomes God's freemen, who are bound by love and thankfulness to please God. (2.) He that perseveres continuing in the study of the Doctrine of Holiness. (3.) He that bewareth lest he forget the things which he hath learned. (4.) He that endeavoreth to practice that which God's word commands: Truly he shall be blessed in his work, because although it is impossible he should deserve happiness by his works, yet it shall be declared by his works before all, that he is blessed, and in the exercise of good works, as walking in the way to heaven, he shall certainly obtain the blessedness promised to the Saints, and so shall be blessed in his work.
In the third member of the admonition he requires two things: (1.) That they which would be Religious, and truly so accounted, let them bridle their tongues and attend, that what they speak may be agreeable to the commands of God, and approved by him. He gives two reasons of this condition: (1.) He that doth otherwise, and thinks himself Religious, deceiveth his own heart. (2.) He is an hypocrite, whom such Religion will not profit, because the mouth speaketh out of the abundance of the heart: he is to be accounted little to regard his heart, who doth not bridle his tongue.
The second thing that he requireth, is, That they manifest by the works of Charity, and an holy conversation, that they are truly Religious, or that their profession of Christian faith is sincere and immaculate, or that which doth not disgrace the faith they profess, and that which our God and Father approveth.
As for the works of Charity, for example, he names, Compassion towards the fatherless and needy in their affliction: For to visit, is liberally and bountifully to succor the misery and necessity of others, under which duty he Synecdochically comprehends the other duties towards our neighbor.
As for an holy conversation, he comprehends that under the endeavor of preserving ourselves, through the grace of God, undefiled from the world, or from the defilements which are abroad in the world, and from the contagion of other men's sins, so that we pollute not ourselves with wickedness, nor have fellowship with those that pollute themselves in the mire of sin.
CHAP. II.
THere are two Admonitions contained in this Chapter: The first is to shun respect of persons, especially in Ecclesiastical matters, to ver. 14. The other to avoid vain boastings of faith, where good works are wanting.
The first vice which he admonishes them to avoid, is respect of persons, which is committed, when in the same cause more or less is attributed to any one, than is fitting, by reason of something in his person, which nothing belongs to that cause. So they offended amongst the Hebrews, who did magnify faith in Christ in the richer sort, but esteemed the same faith as nothing in the poorer sort, so that the rich, though unbelievers, were esteemed very highly; but the poor were accounted, though believers, of no value, but contemned. He dehorts them from this vice by ten Arguments.
Argum. 1. Jesus Christ is glorious, and faith in him is equally glorious in all: Therefore you ought to beware of respect of persons.
Vers. 2. For if there come unto your Assembly a man with a gold ring, in goodly apparel, and there come in also a poor man, in vile raiment,
3. And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
4. Are ye not then partial in yourselves, and are become judges of evil thoughts?
Argu. 2. This respect of persons, is condemned even by your consciences (which he makes apparent from the example of their practice:) For rich men, unbelievers, coming into your Churches, haply out of curiosity only, are so publicly honored, out of mere respect to their riches, that in the mean time your poor brethren are slighted, ver. 2, 3. He urges this testimony of their consciences by way of interrogation.
And become] Argum. 3. They that respect persons are perverse Judges; whose thoughts are perverse, not that it is unmeet to honor the rich, or more to honor the rich than the poor; but that it is unmeet to honor the rich, though wicked, for their riches sake, with contempt of the faithful and godly poor, because they are poor: For so riches are accounted the sole cause of honoring men, and piety is contemned without riches: Therefore respect of persons is to be avoided.
Vers. 5. Hearken, my beloved brethren, Hath not God chosen the poor of this world, rich in faith, and heirs of the Kingdom, which he hath promised to them that love him?
6. But ye have despised the poor: Do not rich men oppress you, and draw you before the judgment-seats?
7. Do not they blaspheme that worthy Name, by which ye are called?
Argum. 4. By this respect of persons ye dishonor the poor, whom God hath honored, by choosing them into the inheritance of his Kingdom, by adorning them with better riches, than these worldly riches are, viz. with the riches of Faith, and Love of God, and with promises of the inheritance of Heaven, which are saving graces: Therefore respect of persons is to be avoided.
Do not rich men] Argum. 5. Because by the respect of persons ye are so inconsiderate, that ye honor the public enemies of the Gospel (who are honorable, neither in respect of Magistracy, nor in any other, except for riches sake, but tyrannically usurp power over you, which is not given to them, oppress you, and accuse you before Judges, and draw your bodies to the judgment-seats, and blaspheme Christ's glorious name from whence ye are denominated Christians) which is the highest foolishness: Therefore respect of persons is to be avoided.
Vers. 8. If ye fulfil the royal Law according to the Scripture, Thou shalt love thy neighbor as thyself, ye do well.
9. But if ye have respect to persons, ye commit sin, and are convinced of the Law as transgressors.
Argum. 6. By preventing an Objection; Because in this respect of persons, ye are by the Law reproved as transgressors. For it ye would pay that civil respect which is due to everyone according to his outward and civil condition, and according to every ones merits, ye may be excused if ye would give to men of greater fortune that which is meet, and not deprive your believing Brethren of that which is equal, fulfilling the royal Law of God, the King of Kings, by communicating to others a measure, according to the common rule of love, (even as yourselves may expect a just measure from others) then indeed might ye be pardoned, verse. 8. But when ye give undue honor to rich men, but do not give due respect to the poor that are Believers, in this you respect persons, and are held guilty of sin, and transgressors of the Law: Therefore respect of persons is to be avoided.
Argum. 7. Confirming the former, If ye indulge yourselves in this respect of persons only, contemning the poor believers, ye shall be accounted guilty of the whole Law, although ye make show of observing all the other Precepts, excepting only this, Because, whosoever offendeth in one Precept alone, he is guilty of the violation of all, not that all concur in one sin, but because there is a conjunction of all the commandments in one rule of justice, and in one alone the same authority of God is violated in all; and so the general guilt of all the Laws, or the curse of God by the violation of one Law is drawn upon you, although the difference of the guilt and curse remaineth in special degrees: Therefore respect of persons is to be avoided.
He confirms this Argument in the example of the sixth and seventh Commandment; whereof in the violation of either, the authority of him that commandeth both is violated.
Argum. 8. Propounded by way of exhortation; So ought ye to speak and do, especially towards the poor believers, as knowing that yourselves are to be judged without respect of persons, according to the Doctrine of the Gospel, which forbids respect of persons: Therefore, &c.
Argum. 9. Unless ye exercise mercy, especially towards your poor and afflicted Brethren, ye shall have judgment, it is to be feared, without mercy: Therefore avoid respect of persons.
Rejoiceth] Argum. 10. If ye exercise mercy, especially towards your poor afflicted Brethren, as the Gospel requires, ye have no reason to fear wrath or judgment without mercy, but ye may by this be certified of God's mercy, whereupon relying, ye may rejoice against the severity of Judgment merely, as from which ye are delivered through the mercy of God: Therefore unless ye would renounce mercy, and make yourselves obnoxious to judgment, ye ought to avoid this respect of persons which is joined with cruelty.
The Second Part.
The other Admonition for avoiding the vanity of boasting, touching a vain and idle Faith. The Proposition is determined in the first words. That the Profession of Faith is unprofitable and vain, which is destitute of works. He proves this by nine Arguments.
Argum. 1. Because such Faith, which is void of fruits, cannot save him that boasts of his vain Faith: Therefore his profession is vain.
Vers. 15. If a Brother or Sister be naked, and destitute of daily food,
16. And one of you say unto them, Depart in peace, be you warmed, and filled: notwithstanding ye give them not those things which are needful to the body, what doth it profit?
Argum. 2. Verbal profession of empty charity is vain, and unprofitable, both to him that professes it, and to the hungry, to whom words are given instead of meat: Therefore also the mere Profession of Faith is vain.
Argum. 3. Charity, which consists only in an outward profession, is dead: Therefore also Faith which consists in an outward profession, without works, is dead, and vain.
Argum. 4. Such a profession of Faith is apparently vain, when it shall come to the trial, as it appears in the supposition of the Dialogue set down betwixt the true believer, who can show his Faith by his Works, and the boasting hypocrite, who cannot demonstrate his Faith by his life and works: Therefore that boasting of Faith is vain and unprofitable.
Argum. 5. Faith which is called Historical, whereby we believe the Truth of the Articles of Faith, touching the unity of God, and such like▪ although this be good, yet it is not sufficient to salvation, it is not saving Faith; Because the Devils believe the Truth of the Divine Word, and tremble: Therefore much less doth the vain profession of Faith destitute of works profit to salvation.
Argum. 6. Propounded by way of Dialogue; He that glorieth and resteth upon such Faith that is without works, not knowing it to be dead, is a vain and empty man, as a vessel, the more empty it is the more it sounds: and hence he proceeds to the seventh Argument.
Argum. 7. Proving that faith without works is dead, and consequently the profession of faith, which wanteth works, to be vain, from the example of Abraham, who in the foresaid matter touching the demonstration of his faith, whether it were alive or dead, is found and declared just by his works, and here by an interrogation he urges the conscience of the hypocrite. Abraham the Father of the faithful is justified before the whole world, because his faith was not dead, but alive by his works, when he had offered Isaac his son upon the Altar, in testimony of the sincerity of his faith; or that he by a lively faith believed in God, and pleased not himself in the vain profession of an idle or dead faith, as many do: Therefore faith which is without works, is dead and vain. And so James very well agreeth with • aul : For Paul argues thus, Rom. 4.2. If Abraham was justified by works, he hath whereof to glory, but not before God; therefore he is not justified before God by works: But James argues thus, Abraham is justified by works before men, who might say to him, Shew me thy faith by thy works, or demonstrate to me, that thy faith is not dead, but alive: From which antecedent it doth not only follow, Therefore faith without works is dead; but also, the conclusion agreeing with Paul's conclusion, Therefore Abraham is justified before God, not by that dead faith, and void of works, but by a lively faith, and efficacious in works, and so the Apostles agree very well.
He shows that this is the mind of James, by convincing the boasting hypocrite, glorying of a dead faith; from this, that the faith of Abraham, together with the profession of faith, had works joined with it, so that his faith is declared to be perfected by works, and not found vain or dead.
From hence also he infers an exposition of that Scripture which Paul cites in the matter of Justification by faith, and so he fully demonstrates his consent with Paul, Seeing that Abraham's faith is perfectly declared by his woe • ks, or the fruits thereof, then it is declared plainly, that the Scripture hath spoken true, He believed, &c. And so when it is said, that faith was imputed to Abraham for righteousness, it is manifest, that it is to be understood of faith not dead, but lively and operative by works: And James here showeth, that this exposition of the Scripture, is the fulfilling, and the full sense of it: He saith, that Abraham was called the friend of God, that we may understand, that sincere reconciliation with God is wrought by faith, and true friendship is demonstrated by the manifestation of faith in works of obedience.
The conclusion follows from these premises, against the boasting of hypocrites, touching their vain faith, that all pro •• ssing faith before men, are justified by their works, and not only by the profession of their faith, or by a dead and vain faith, which you hypocrites boast of.
Argum. 8. Rahab the Harlot was justified (before Israel; viz. that she truly believed in God, and was truly converted) by works, when she had received the Messengers of Israel, and dismissed them safe: Therefore vain is the profession of an idle faith. That James takes Justification for no other than as we have said, doth appear from this, that he calls Rahab an Harlot, or prostitute to filthy lusts: Therefore how impossible was it for her to be justified by works before God, but only by true faith, which showeth itself to be true by works.
Argum. 9. Even as an animate body, if it doth not breathe, it is dead; so faith, if it doth not produce works, it is dead: Therefore vain is the boasting of such an idle faith, wherein hypocrites please themselves.
CHAP. III.
THis Chapter contains two Admonitions: The first for governing of the tongue, to verse. 13. The other concerning wisdom, which assuages the evils of the tongue, and avoids strifes and contentions, to the end.
As for the first Admonition, he commands them to bridle the tongue; namely, from invective and rigid rehearsals of other men's vices or infirmities. Be not (saith he) many masters; i. e. arrogate not to yourselves the authority of mastership over others, and too much liberty of carping at things (as many do) but bridle your tongues. He confirms the admonition by ten Arguments.
Knowing] Argum. 1. Because that unjust censurers should suffer heavier judgment from God the revenger of injuries: Therefore the tongue is to be bridled, lest ye suffer an heavier judgment.
Argum. 2. Seeing that we are all liable to many failings, it becometh us to deal more diligently with the infirmities of others, not to arrogate the authority of judging without a calling, or to show ourselves unjust in judging.
If any man] Argum. 3. If any man know how to govern his tongue, he hath this to manifest a perfect, or sincere man, who can moderate all his actions; and on the contrary▪ he that cannot moderately rule his tongue, but in all things carps at the carriages of other men, hath the sign of an hypocrite: Therefore the tongue is to be bridled.
Vers. 3. Behold, we put bits in the horses mouths, that they may obey us, and we turn about their whole body.
4. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
5. Even so the tongue is a little member, and boasteth great things: Behold how great a matter a little fire kindleth.
6. And the tongue is a fire, a world of iniquity: So is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell.
Argum. 4. Confirming the former: Even as if thou guidest the bridle, thou also rulest the horse; and if thou rulest the stern of the ship, thou dost also the ship: even so, if thou hast rightly governed thy tongue, thou wilt also rule thy whole body, and thy outward actions, although those instruments are small, and the tongue is a small member: Therefore, &c.
Boasts] Argum. 5. The tongue carrieth itself highly, and boasteth itself gloriously, that it can on both sides perform much good in speaking the truth, in constancy, taciturnity, courtesy, and such like; and also much evil, in lies, reproaches, calumnies, and such like: Therefore it ought to be governed with great care.
A fire] Argum. 6. Because as a small fire can kindle and devour much matter; so the tongue, unless it be appeased and bridled, can stir up a world of evils, and create infinite sins; and seeing it is a small part of the body, it can involve and defile all the other members, and the whole body with wickednesses, and set on fire with its wickedness, the wheel or course of all natural faculties: Therefore it is diligently to be governed.
Of bell] Argum. 7. There is some affinity of an evil tongue with Hell and the Devil, whom the tongue is ready to serve, and from him to send the flame of lies, calumnies and brawlings, to burn the whole world: Therefore there is need of great diligence in ruling the tongue.
Vers. 7. For every kind of beasts, and of birds, and of serpents, and things in the sea, is tamed, and hath been tamed of man kind.
8. But the tongue can no man tame, it is an unruly evil, full of deadly poison.
Argum. 8. There is no kind of beasts, but may be tamed by human reason or art, and experience teacheth us, that some of all kinds are tamed, ver▪ 7. but the tongue no human reason or art can tame; because it is in its own nature an unquiet and an unruly evil, full of deadly poison, whereby it brings, and is ready to bring deadly mischiefs unto others: Therefore ye must diligently endeavor to bridle the tongue by God's supernatural grace.
Vers. 9. Therewith bless we God, even the Father: and therewith curse we men, which are made after the similitude of God.
10. Out of the same mouth proceedeth blessing and cursing: my brethren, these things ought not so to be.
Argum. 9. The tongue is mutable, deceitful, crafty, one while pretending itself to very good, blessing God; another while openly putting forth its nature expressly, by cursing men, and God obliquely, to whose similitude men are made: from the same mouth, sometimes sending forth blessing, sometimes cursing, ver. 9. But this is absurd and monstrous, which is in no wise to be suffered ver. 10. Therefore ye must necessarily endeavor the ruling of the tongue.
Vers. 11. Doth a fountain send forth at the same place sweet water and bitter?
12. Can the fig-tree, my brethren, bear olive berries? either a vine figs? so can no fountain both yield salt water and fresh.
Argum. 10. Confirming the former, by a fourfold similitude of a fountain, a fig-tree, a vine, and the sea. And he argues from this which is impossible according to nature, to an absurdity in manners: As it is not naturally that from the same channel of the fountain sweet and bitter water should flow, or a fig-tree should bring forth grapes, and a vine figs, or the same sea should both yield salt and sweet water: so reason doth not suffer us to believe, that it is the tongue of a regenerated man, which although sometimes it blesses, yet being unbridled, it is carried otherwise to cursing; for a bad tree doth not bear good fruits: Therefore it becomes the Regenerate to follow the simplicity of holiness in speech, and to endeavor to bridle their tongues.
The second part.
The other Admonition, wherein he exhorts to wisdom, joined with meekness, which remedies the evils and emulations of the tongue. The proposition is propounded in this verse: If any man will show himself a prudent Christian, he ought to show it in works of innocence and meekness: The Arguments are six.
Argum. 1. If any man laying aside his meekness, cherisheth contrary vices in his heart, emulation and contention, there is no matter of glorying, but rather of shame: Therefore ye ought to study the wisdom of meekness.
Lye] Argum. 2. They that lay aside meekness, and cherish in their hearts envying and strife, are liars against the truth, i. e. they falsely boast themselves to be wise, or to be Christians, who indeed show themselves to be wicked: Therefore ye must study wisdom joined with meekness.
Argum. 3. The wisdom of contention, envying, revenging of private injuries, is not that which descends from Heaven, from God, but is earthly, sensual and devilish, having its original from corrupt nature and the Devil: Therefore ye ought to study the wisdom of meekness.
Argum. 4. Confirming the former; where there is not wisdom with meekness, but envy and contention, there tumults, seditions, and every wickedness reigns: Therefore we ought to endeavor after wisdom with meekness.
Argum. 5. From the eight proprieties of that heavenly wisdom which is joined with meekness, that wisdom which joined with meek: (1.) Is pure and chaste, i. e. holding fast truth and holiness, lest it be any ways polluted. (2.) Peaceable, and avoiding contentions. (3.) Endeavouring after equity. (4.) Easily giving place to right reason. (5.) Full of mercy towards those that err and sin. (6.) Full of good fruits, omitting nothing of those things which become a good and pious man. (7.) Not enquiring suspiciously into the blemishes of other men. 8. Without hypocrisy, wherein chiefly carnal wisdom is delighted: Therefore we ought to endeavor after wisdom joined with meekness.
Argum. 6. They that endeavor after this wisdom joined with meekness, do the whilst endeavor to make peace, or to be peaceable themselves: (1.) They are in peace. (2.) They work righteousness, or increase their holiness. (3.) They sow to themselves for time to come, and for life eternal, that they may reap the fruit of righteousness in due time: Therefore ye ought to endeavor for this wisdom.
CHAP. IV.
THis Chapter contains three Admonitions: The first is for the curing the disease of carnal lusts, to ver. 11. The second is for the avoiding of the hurting or diminishing the fame of our brethren, to verse. 13. The third is for the correcting the contempt of Divine Providence, in executing businesses, and purposes.
As for the first, The Arguments of Dehortation from carnal lusts are nine, whereof the six fornier show the evil, the three latter contain the remedies.
Argum. 1. Out of your lusts, which fight inwardly in your members, as it were, amongst themselves, and war against the salvation of soul and body, arise brawlings, contentions, wars amongst men, such lusts are covetousness, ambition, fleshly lusts, and such like. Therefore ye ought to beware of them.
Agum. 2. Lusts weary you with unprofitable labors, vex your minds, drive you into many dangers of life, and draw you from God and lawful means, by which ye might get something: Therefore ye ought to beware of those.
Argum. 3. If at any time ye use lawful and approved means; as for example, in praying to God, your lusts obtrude themselves as the end of your prayers, and defile them, and all other means, depriving you of all fruit: Therefore ye must have a care of them.
Argum. 4. Lusts stirring up the love of this world in you, draw your souls into spiritual adultery, and make you adulterers and adulteresses, who are-consecrated to God in spiritual marriage: Therefore beware of them.
Whosoever] Argum. 5. Carnal lusts that are inward, whilst they draw you into the love and friendship of this world, they bring you into hatred and enmity with God: For whosoever thinks to please himself, or hath determined to ingratiate himself with worldly men, by conforming himself to their manners, he makes war against God, and fights in the Camp of his adversaries: Therefore you must beware of them.
Argum. 6. Confirming the former: The spirit of the old man (from whence all carnal lusts are stirred up) which by nature dwells in us, by its natural violence, or by the impulse of the Devil, is carried into envy and hatred, both of God and our neighbor, as the Scripture doth not in vain teach in many places, speaking of the corrupt nature of man: Therefore it follows, that the friends of the world, serving the lusts of the flesh, are enemies to God, and those carnal lusts also take their rice from the wicked spirit.
Argum. 7. Now God ( viz. after ye were born again, and converted to the faith of Christ) gives more grace than that ye should be seduced into envy or hatred of God and your neighbor, by the old spirit dwelling in you, which he proves from the Scripture, teaching, that as God resisteth, and is an adversary to the irregenerate, proud, and those that are acted by the old spirit, so also he gives grace and help to the regenerate that repent, and are humble, that they may restrain their carnal lusts: Therefore ye ought to shun carnal lusts. This is the first remedy against fleshly lusts.
Argum. 8. Propounded by way of Exhortation: If as it becomes the regenerate, ye embrace the friendship of God, and subject yourselves in humility to be ruled by him, resisting the Devil, who leads on the troop of • leshly lusts, warring against your souls, it will come to pass, that the Devil, the Captain of lusts, will be put to flight, and so the lusts fighting under him will be scattered: Therefore fleshly lusts are to be restrained by us. This is another remedy.
Argum. 9. Propounded by way of Exhortation: If ye have repented and come unto God (as it becometh believers) imploring his help, God will draw nigh to you, and will help you in this fight against your lusts, and in all other necessities: Therefore ye ought to use this remedy against Carnal lusts, which is the third remedy.
Purifie ] He prosecutes this Argument, especially by exhorting them to acknowledge themselves sinners, and to endeavor after the purity of their hands or actions: and acknowledging themselves to be hypocrites by nature, may endeavor after purity of heart.
He further prosecu • es, more especially the Exhortation to repentance, by prescribing the external exercises of repentance, fasting, weeping, and the rest, which may demonstrate unfeigned repentance, and really mortify fleshly lusts.
Lastly, That they rest not in external exercises, he in • ulcates the Exhortation to humility, adding the promise of a gracious Exaltation, wherein they shall have victory over all their enemies, and moreover, glory and triumph.
The second Part.
The special Exhortation touching restraining the lust of detracting from the reputation of the brethren, follows. There are five arguments of the Dehortation.
Speaketh ill] Argum. 1. Whoso defames his brother, judges him and condemns him, because he doth it as if he was a Judge: Therefore ye ought not to detract from the fame of your brethren.
Condemneth] Argum. 2. He which detracts from the reputation of his brother, and judgeth or condemneth him, he also detracts from the Law, and judges or condemneth the Law. The reason is, because the Law forbids and condemneth rash judging and evil reports: but the backbiter on the contrary, in the very act whilst he diminishes the fame of other men, he allows that practice as if it were good, and so speaketh, and so doth contrary to the Law, and pronounces the Law neither good, nor worthy to be obeyed by any.
A doer] Argum. 3. Because he that slanders his brother, is not an obedient doer of the Law, but a violator and condemnor of the Law, as it appears before: Therefore ye ought not to defame your brother.
Argum. 4. It belongs to God alone to exercise the parts of a Judge: Therefore what man is he that invades the office of God the Judge?
One] Argum. 5. God alone, as he is able to save, if the slanderer shall repent; so also he is able to destroy, unless by repenting of this and other sins, he obey the Admonitions of God: Therefore ye ought not to indulge this sin.
The third part.
The third Admonition, especially to buyers, touching the correcting of their slothful neglect of Divine Providence in undertaking businesses: He convinces them of this sin, from the words mimically propounded. The Arguments of the Exhortation are six.
Argum. 1. It is contained in form of citation to God's Tribunal, Go to, &c. As if he should say, this profane and wicked manner of deliberation, which doth not acknowledge the Providence of God, can neither bear the trial of God, nor men judging aright: For as if you were Lord's of your lives, and of your strength, and success of your labors, so ye speak, ye dare not defend this carriage before God: Therefore ye are held guilty of profaneness, for these forms of speaking used by you.
Argum. 2. Ye foolishly determine touching the time to come, when we are all ignorant what will be tomorrow: Therefore here you are accused of profaneness.
For what] Argum. 3. Ye forget your mortality, and the frailty of your life, which is like a vapor, appearing for a little time, by and by cast down by the wind, it vanisheth away: Therefore here ye are deservedly accused of profaneness.
Argum. 4. Ye consider not that ye ought to depend upon the Divine will, which is the fountain, rule, and measure of all things. In which argument he prescribes also the remedy against this evil; viz. that we do not always seriously acknowledge only the commanding or revealed will of God (which prescribes to us what, and how we ought to act:) But also the secret will of God, governing and efficaciously working in us, and by us, what, and how much, and as long as it seems good to him: To which will we ought to submit our actions, and the success of them, and our life itself, always considering in our hearts, that we can do nothing without the efficacious will of God: and that we accustom ourselves to such like forms, ( If God will, If life, and other things necessary to action be vouchsafed) as to the glory of God, it is sufficient: For the Apostle doth not intend the Religion of outward words, as if forms might never be omitted, but requires continual acknowledgement of Divine Providence in the heart, and such an outward profession in words, which may distinguish us from profane men.
Argum. 5. Ye that are admonished, defend this profane manner of speaking, as if ye rejoiced in your vain boasting, by which ye openly publish the wicked stupidity of the heart.
Argum. 6. By preventing an objection, If ye know that all your businesses is committed to Divine Providence, and yet do not only contrary, but do not acknowledge God's Providence in the holy forms of speaking, as to outward expression, do not ye, by how much the more ye know your duty, bring upon yourselves so much the more heavy guilt and punishment?
CHAP. V.
THis Chapter contains five Admonitions: The first is directed to rich men, touching the wrath of God that hangs over them, to ver. 7. The other Admonition is of poor men to patience, to ver. 11. The third Admonition is of all, that they do not rashly swear, to ver. 13. The fourth is to the afflicted and sick, to ver. 19 The last is to all, that they recall those that err into the way, ver. 19, 20.
The first Admonition is to rich men, abusing their riches, wherein he excites them to a serious consideration of their condition, and expounds to them nine causes of mourning and weeping: (1.) Because many miseries hang over you, and shortly will come upon you.
(2.) Ye are wretchedly covetous, who have neither the fruit nor the use of riches yourselves, nor bestow them upon others, but ye had rather your riches should be corrupted in your hands, than bestow any of them for the use of the poor.
Garments ] (3.) Now God's vengeance hath begun, as a leprosy, to consume your idol Mammon, as it appears by its corruption by moths and rust, which, as Sergeants sent from God, have now invaded your unprofitable riches.
(4.) Now the rust, moths, and putrefaction are ready to witness against you, which shall suffice in the day of Judgment to convince and condemn you touching the abuse of your riches.
Shall eat ] (5.) These witnesses shall be turned into tortures after the last Judgment, when ye shall be burned in hell, wherein your unhappy souls and bodies, shall be eaten up by torments, as by fire.
Treasure ] (6.) When ye think that you have heaped up your treasures against old age, and the use of your posterity, ye have heaped up treasures of wrath for the last day, when God's vengeance is to be revealed against all the unrighteous.
(7.) Ye have cruelly defrauded laborers of their hire, the voice of whose injuries ascends to God the Judge, who hath the hosts of Heaven and earth prepared to revenge, and will deal with you for your deserts.
(8.) Ye are luxurious gluttons, securely indulging yourselves in pleasures, as if every day was a festival, or a day of slaughter, in which beasts used to be slain for feasting.
(9.) Because ye have injustly and cruelly advised to condemn and slay the innocent and impotent, who could not resist you: Therefore ye have just cause to weep and howl over your miseries, which shall suddenly come upon you.
Admonit. 2. To the godly that are oppressed, that they patiently suffer the injuries of wicked rich men. The Arguments of the Exhortation are eight.
Unto] Argum. 1. The coming of the Lord shall be the end of afflictions, taking vengeance on the adversaries, and comforting the afflicted. Therefore be ye patient.
The husbandman] Argum. 2. The husbandman patiently upon the hope of harvest, or the precious fruits of the earth, bears a long time betwixt sowing and reaping, betwixt the early rain, which falls after the seed is sown, and the latter rain, which falls about the time of harvest: Therefore it becometh you to suffer patiently until the Lord's coming, under the hope of the fruits of patience, or of deliverance which will come from Heaven.
Argum. 3. The Lord's coming is near for the deliverance of everyone out of his tabernacle: and the time is short to the last judgment, if it be compared either with the time past, or with life eternal which is to come: Therefore your hearts are to be established, and by faith to be confirmed to patient expectation.
Argum. 4. Propounded by way of Exhortation, ye ought patiently to suffer injuries, even from them that are within the Church, without murmuring one against another: Therefore much more must ye bear injuries patiently that are brought upon you by wicked rich men.
Lest ] He confirms this Argument: Because otherwise it is to be feared, lest ye yourselves, being guilty of this fault, be condemned by God the Judge, who stands before the door, ready to judge, if you grudge one against another.
Argum. 5. Even the Prophets, the Ambassadors of God to the Church, did patiently endure injuries from the wicked: Therefore it becometh you also to suffer patiently.
Argum. 6. We pronounce you blessed that bear injuries patiently: Therefore be ye also patient.
Job] Argum. 7. As Job did not only patiently suffer afflictions from his enemies, but also the great injuries of his friends, and at length he found a joyful issue of all his sufferings: So ye, if ye suffer injuries patiently, may expect a joyful end.
Abounds] Argum. 8. Confirming the former, God is very merciful towards the afflicted, especially those that are injustly vexed by men, and is ready to pardon for his mercy sake, notwithstanding he is moved with their afflictions: Therefore ought ye patiently to suffer afflictions.
Admonit. 3. Is not to swear rashly, of which vice especially, and above all, he commands them to beware, because it is especially forbidden in the Decalogue: And it seems to have been too familiar with the Hebrews; and lest they should delude themselves by circumstances, he forbids them to swear by creatures, which are either in heaven or earth. He subjoins three reasons.
Let your speech] Reas. 1. Because a true affirmation and a negation in daily speech is sufficient, if ye use anything more, unless ye have a care, ye will fin.
Any] Reas. 2. Because otherwise ye will fall into the judgment and condemnation of God, as he hath threatened in the Law.
Admonit. 4. Is concerning the manner of carrying themselves in prosperity and adversity, but especially sickness; whereof there are four branches: (1.) Touching those that are sick in mind, by reason of any affliction, that they may pray unto God; i. e. in God they may have ease from their trouble. (2.) Touching them that are cheerful in mind, lest they being drowned in security forget God, but that they change their cheerfulness of mind into praising of God, and thanksgiving unto him: i. e. that they by some spiritual exercise cherish their cheerfulness, lest their joyfulness degenerate into fleshly lasciviousness.
(3.) Touching the sick in body, that before they fly to Physicians, they would turn themselves to God, and call for the Ministers of the Church, who may stir up repentance, faith and comfort in them: Furthermore, that the Elders pray to God for the sick person. Thirdly, That if any one amongst the Elders, of what order soever, hath the gift of healing (which flourished in the Church in the Apostles times) let him in the name and authority of the Lord Jesus Christ (who gave this gift) use it, and by the example of Christ's Disciples (who Mark 6.13. having received power from Christ, anointed many sick persons with oil, and healed them) let him anoint him that is sick; concerning the restoring of whose health, the Holy Ghost hath certified him. For it is certain, that the Elders which were endued with the gift of healing, did not anoint any that were sick, but those only concerning restoring of whose health they were certified by the Holy Ghost.
He shows, that there will follow a double effect upon this unction and prayer: (1.) If he that hath prayed for the gift of miraculous healing, believing by special revelation touching the success, this prayer coming from such a faith, will save the sick from a bodily disease: For the Lord saith, he will restore health to him, and will raise him up. The other effect is this, If any special sins have drawn the disease to the sick person, God being entreated by the sick, and the Elders, will forgive them.
(4.) Concerning the giving assistance to one another in the wounds and burdens of conscience, that whether admonished by the brethren of their sins, or tormented within by the burden of sin, they would confess their sins one to another, and pray one for another, mutually succouring one another both by counsel and prayer to God, that they might be healed. There are four reasons of the branch.
That ye may be healed] Reas. 1. Because so the wounds of conscience, and errors of life might be healed, with which, as with diseases, they were sick.
Much] Reas. 2. Because the frequent prayer of a righteous man, or true believer, stirred up by faith and love, availeth much, as a special means sanctified by God for the obtaining of things necessary for us.
Vers. 17. Elias was a man subject to like passions, as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.
18. And he prayed again, and the heaven gave rain, and earth brought forth her fruit.
Reas. 3. Confirming the former; because the praying of Elias was efficacious, not therefore because it was free from infirmities and passions, whereto other believers are obnoxious; for he also was subject to like passions: But because he prayed fervently in faith, according to the will of God revealed to him, that the Heavens might be shut and opened: Therefore if ye shall earnestly pray one for another, he says, your prayers shall prevail.
Vers. 19. Brethren, if any of you do err from the truth, and one convert him:
20. Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.
Reas. 4. Because, if they admonish one another, and confess their sins one to another, and be instant in prayers to God one for another, and become instruments of God for the converting of any wandering sinner; Then they should be for the future instruments of saving the souls of their neighbors from death (to which he that errs hastens) and also instruments for the future of covering and hiding the multitude of sins of an erring brother: who unless he had repented, his sins should be produced at the Judgment of God for condemnation and death; which now are, after the admonition of the wandering person, and the repentance of him that is admonished, covered.
The first Epistle general of PETER, Analytically expounded.
T He scope of the Epistle is to confirm (in the faith of Christ) the Hebrews dispersed amongst the Gentiles, and converted to the Faith, and to stir them up to perseverance and progress in faith and holiness of life, according to the vocation of everyone, as it appears from the end and intention of the Epistle. Chap. 5. ver. 12. For which end thanks being given to God for their conversion, he exhorts them in general, to an holy conversation, and to exercise mutual charity, in the first Chapter, and in the former part of the second. Furthermore, he descends in particular to duties of subjects towards Magistrates, servants towards Masters: to mutual duties of husbands and wives, and brethren in Christ, as well amongst themselves, as towards their persecutors, in the remaining part of the second Chapter, and in the third and fourth Chapter. He prosecutes the same doctrine in the fifth Chapter, by instructing Elders in the Church, and younger men, and men of what rank soever, in their duties.
CHAP. I.
THere are two parts of the Chapter, besides the inscription of the Epistle. In the first, by way of thanksgiving for their conversion to the faith, he commends the truth of the Doctrine of the Gospel, or the grace and the excellency of the condition, whereunto by faith they were arrived, that so he might confirm them in the faith, to Ver. 13. In the second, from the mentioning of spiritual benefits bestowed upon the believing Hebrews, he draws an Exhortation to the study of piety in general, and brotherly love in particular.
Vers. 1. Peter an Apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,
2. Elect according to the fore-knowledge of God the Father, through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ: Grace unto you, and peace be multiplied.
In the first place, Peter, the Penman of the Epistle, in the inscription is described from the Office of his Apostleship, that he might give authority to this Epistle; Moreover, the Hebrews to whom he writ, are described, first, from their outward low condition, that they were strangers scattered through the Regions here mentioned, not excluding the rest that lived otherwhere. The second, from the inward, spiritual, and excellent state, viz. that they were elected, foreknown, sanctified, partakers of the obedience and sprinkling of the blood of Jesus Christ: For to be elected through Sanctification of the Spirit to the obedience and sprinkling of the blood of Jesus, is to be elected, that we by way of Sanctification might come to a full participation of the fruits of Christ's obedience, and sprinkling of his blood, or the imputed righteousness of Christ made obedient to his Father for us, unto the death of the Cross: And so there are set down four causes of the excellent condition of the believing Hebrews, or our spiritual state: (1.) The election of God he Father, comprehending both the eternal election, wherein God from eternity would have them before others separated, for the obtaining salvation in Christ: and that temporal, wherein God by an efficacious calling, actually separated them from others. (2.) The other cause is, the foreknowledge of God, by which he means the act of Divine predilection, or eternal love, whereby he determined in himself, or willed out of his mere love, to do good to all his sheep, and namely, to them. (3.) The Sanctification of the Spirit, by which he means the whole progress of the spiritual change of our state, from the beginning of our conversion, even unto perfect holiness and glory. (4.) The obedience of Christ, and the sprinkling of his blood, whereby is meant both the active and passive righteousness of Christ (as some distinguish) yea, the whole work of redemption, together with his application to their Justification and Reconciliation unto God: which causes of Salvation are illustrated by naming the three Divine Persons, to which distinctly indeed, but without division or separation of persons, those causes in their order are ascribed, whereby we may very easily perceive the distinction, grace, virtue, and the order of their working: For fore-knowledge and election is ascribed to God the Father, as to the Fountain of our felicity: To Christ, Reconciliation, as M • diator meriting and purchasing that felicity; and to the Holy Ghost, as an Executor applying that to us: And so the causes of our Righteousness and Salvation, the original obtaining and application, are wholly placed in the alone good pleasure of one God, electing us out of his mere favor: From whence our efficacious calling flows, and true Sanctification, as a certain fruit of our election: But the only means whereby the virtue and efficacy of our election to Sanctification and Salvation is derived to us, is, the mediation of Christ, or our reconciliation made in him. In the benediction, or salutatory prayer, he wishes for increase and multiplication of the effects of Divine favor towards them in all things which may complete their Sanctification and Salvation.
The first part of the Chapter follows; wherein, that he may confirm them in the faith and grace of Christ wherein they stood, he thanks God as the Father of Jesus Christ, for spiritual benefits in Christ bestowed upon them in this state of grace. The reasons of his thanksgiving, and also of the confirmation of their faith are sixteen ; all which prove, that they ought to give thanks to God, and be confirmed in faith.
Vs] Reas. 1. God hath no less regenerated you than the rest of the Saints; yea, no lest than the Apostles themselves: Therefore ye ought to bless God, and to be strengthened in faith.
The Father] Reas. 2. He hath regenerated, as the God and Father of our Lord Jesus Christ; i. e. he hath by Regeneration put you into the society of the Covenant of Christ, and hath received you into the fellowship of Christ's Sonship by adoption: Therefore, &c.
Out of his abundant] Reas. 3. He hath out of his abundant mercy regenerated you; i. e. not induced by any deserts, nor hindered by any of your unworthiness or ill deservings, hath given unto you the benefit of Regeneration: Therefore ye ought to bless God, and to be strengthened in faith.
Unto Hope] Reas. 4. God hath regenerated you unto a certain lively hope of eternal life, which shows itself in the works of spiritual life: Therefore, &c.
By] Reas. 5. God hath solidly founded the lively certainty of your hope upon Christ's Resurrection from the dead, which is both the cause and pledge of your resurrection from the dead: Therefore ye ought, &c.
Reas. 6. God hath regenerated you unto life eternal, which freely he bestowed upon you, by the will and testament of your Father, as an inheritance gotten by none of your merits, and which is not earthly, but heavenly, incorruptible, undefiled, immarcessible, excelling all worldly possessions, & even that condition of life which Adam had in his innocence: as that which is incident to no change, and whereunto nothing is wanting as to its full perfection: Therefore ye ought to bless God, and to be strengthened in faith.
Reas. 7. God hath bestowed perseverance upon the regenerate, and hath established the gift, keeping you to salvation, as with an armed Garrison, and supporting your faith, lest ye fail from the way of salvation, and that by his most firm decree, whereby he hath both prepared that salvation for you, and also appointed a certain time for the communicating of it; viz. the day of judgment: Therefore ye ought to bless God, and to be strengthened in faith.
Vers. 6. Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness through manifold temptations:
7. That the trial of your faith, being much more precious, than of gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of Jesus Christ.
Reas. 8. The condition of the faith and grace of Christ wherein ye stand, is solid matter of your rejoicing and triumph.
Now if] Reas. 9. The grace in which ye stand, administereth to you joy, even when ye are tossed with manifold afflictions and sorrows, it gives you solid arguments of consolation: Such as these four : (1.) The shortness of your afflictions. (2.) Intermission of your afflictions. (3.) And the necessity of them, For ye are now in heaviness for a short time if need be. (4.) Profitableness of afflictions, which is for the trial and purifying of your faith, that it may be more pure, as gold tried, unto your praise, honor and glory, wherewith Christ will adorn all you holy ones, that are of an approved faith, at his coming: Therefore ye ought, &c.
Reas. 10. The grace wherein ye stand, lifteth up your minds above sense, to a spiritual contemplation, and most sweet love of Christ: Therefore.
In whom] Reas. 11. Although ye have neither seen Christ at any time, nor now see him, yet the faith wherein you stand, causeth you to rejoice with joy unspeakable and full of glory, which excels all that our words can utter, or capacity can comprehend; and whereof if ye now glory, ye afterwards shall never be ashamed: Therefore, &c.
Reas. 12. Confirming the former: By the faith in which you stand, even in this life ye receive the fruit, reward and end of your faith in this life; viz. the inchoate and begun felicity of your souls in the midst of your bodily afflictions: Therefore ye ought, &c.
Reas. 13. From the testimony of the Prophets: This grace in which you stand, is the very same salvation whereof all the Prophets in times past have prophesied to come in these our times: Therefore ye ought, &c.
He confirms the certainty of this testimony from th • se four: (1.) That the Prophets have not only foretold concerning this salvation which was to come; but have also diligently inquired into this grace and salvation, and searched after it, that they might foretell it unto us. (2.) That they did not only inquire, touching the grace of the Gospel that is revealed; but also concerning the point of time wherein it should be revealed. (3.) That they did not depend upon uncertain conjectures in this search, but took counsel of Christ's Spirit, the foreknower and foreteller of all things (which was present with them after an extraordinary manner.) (4.) Because the Doctrine of salvation was the same both in our and the Prophets times, and is briefly comprehended in the humiliation and sufferings of Christ, and in his exaltation or glory following in the effects of Christ's sufferings: Therefore ye ought upon this account to bless God, and to be strengthened in your holy faith.
The same testimony is propounded in the answer of the Spirit, which answer brings in,
Reas. 14. From the prerogative of believers after Christ was offered, above the condition of the Prophets, unto whom it was revealed, That although they should receive the fruit of their faith with us, yet they should not see the fulfilling and end of their prophecies, but we who were born after Christ was offered, by whom the prophecies were for this end uttered, that we comparing the prediction with the accomplishment might be confirmed in faith: Therefore ye ought to bless God, and be strengthened in faith.
By them] Reas. 15. Those things which the Prophets did prophesy by the Spirit of Christ speaking in them, the Apostles have told to you by the Holy Ghost sent from heaven: Therefore ye may be certain, that this is the true grace wherein you stand, and therefore ye ought to bless God, &c.
Angels] Reas. 16. So great is the excellency of faith and grace in which ye stand, that the heavenly Angels themselves desire to look into it; partly, that they may further inquire into it, partly that having looked into it, they may more delight themselves in admiring the glory of God in the grace bestowed upon the faithful: Therefore ye ought to be confirmed in faith, and to bless God. But here he alludes to the type of the two Cherubims, who standing upon the Ark of the Covenant, did turn their faces towards the cover thereof, as if they desired to look into it: whereby, besides other things, were signified, that the mystery of the Incarnation of the Son of God, and Mans Redemption, was worthy the contemplation of the very Angels themselves, and their greatest admiration.
The second part of the Chapter.
The other part of the Chapter follows, wherein from the mention of spiritual benefits, and demonstration of the truth of grace wherein they stood, he deduces an Exhortation to the study of piety, and to go forward in the grace of God. There are three branches of the Exhortation: (1.) That as they who are either taking a journey, or go about some work, that they may be the more ready therein, they gird up their loins, so let them gird up the loins of their mind; i. e. refrain, and restrain their minds from all lust, whereby they may be hindered from a ready and free serving God. (2.) That they be sober, not only avoiding intemperance of meat and drink; but also all immoderate use of delightful things. (3.) That they firmly and constantly hope and expect that grace, which is now revealed, and shall be further fully revealed at the coming of Christ. In which Exhortation is comprehended the whole course of faith and holiness. There are thirteen Arguments of the Exhortation, all which prove that we ought to go forward in holiness, and faith of the Doctrine of grac • ▪
Wherefore] Argum. 1. From the connection of the Exhortation with the preceding doctrine, expressed in the word wherefore, the first Argument is drawn, Ye ought to be excited and stirred up to all endeavor after piety, upon the consideration of the grace in which ye stand, and of spiritual benefits bestowed upon you by the faith of Christ: Therefore ye ought to proceed, with a constant profession, in piety and the grace wherein you stand.
Shall be revealed] Argum. 2. The grace now manifested, and which at length shall fully be manifested at the approaching coming of Christ, ought to excite you to follow after holiness, and retaining the grace of God: Therefore, &c.
Argum. 3. By the right of adoption, as obedient sons, ye 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 yourselves 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 kind 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 labor after this conformity. He confirms this Argument from the testimony of Scripture, Lev. 11.44. Mat. 5.17.
Argum. 7. God is the Judge of every man's 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.
Argum. 8. Ye are redeemed from all manner of vain conversation in Legal purifications, separated from the thing signified, and placed in human 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 endeavor 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.
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 endeavor after holiness, unless ye will vilify this price.
Argum. 11. Although Christ from eternity was foreordained 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 glorify God by your holiness.
Argum. 12. Christ was not only 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.
The Second Exhortation more especially to brotherly love. There are three branches of this Exhortation: Branch (1.) That they love fervently, not coldly, not remissly, as if they were ready upon small cause to hate. (2.) That they love with a pure heart, endeavoring the good of one another, not only aiming at private advantage. (3.) That without hypocrisy, they follow after brotherly love, loving not only in word and tongue, but showing 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 endeavor, 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.
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.
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.
He proves, that the seed of Regeneration is incorruptible, from the testimony of the same Prophet Isaiah ; because the Word of the Lord abides forever. 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.
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, which may either extinguish or diminish the desire of the Divine Word. Of this sort, he recites five: The first whereof is malice, whereby any one purposely damnifies another. 2. Guile, whereby any one cunningly deceives his neighbor to his hurt. 3. Hypocrisies, or lies in fact, when one shows that good will in his countenance, which he hath not in his mind. 4. Envies, whereby we are grieved at the good of others. 5. Evil speakings, whereby the fame of our neighbor is injured.
The second branch of the Exhortation, is, That they desirously receive the • ound Doctrine of the Gospel, as sincere milk. The Arguments of the Exhortation are eleven :
Argum. 1. As the mothers milk is fit and natural nutriment for the infant; so the Doctrine of the Gospel is meet for nourishing those that are spiritually regenerated: Therefore we ought to desire and receive it.
Thereby] Argum. 2. As infants grow up by milk, so believers by the Doctrine of the Gospel, and by the larger knowledge of the Divine Word, grow up; i. e. make further progress in newness of life▪ Therefore ye ought to desire the Word of God.
Milk] Argum. 3. The word is, as it were, spiritual, rational, sincere, pure milk, and free from all error, which can deceive no man, most convenient for the feeding of the soul: Therefore the Word of God is to be desired by you.
Argum. 4. The Word of God contains nothing besides the goodness of God, and our Savior Jesus Christ, towards believers, whose sweetness they that have tasted, cannot but desire it: Therefore if ye have tasted that God is good, the Word of God is to be desired by you.
Argum. 5. Receiving the wholesome Doctrine of the Gospel, as sincere milk, ye come nearer every day to Christ, & obtaining a more straight and holy communion with him: Therefore ye ought to desire the Word of the Gospel, and greedily drink it in. He illustrates this Argument by divers similitudes, and superaddes therein other Arguments by way of Exhortation.
Stone] Argum. 6. Confirming the former, Christ will yield himself a firm and lively foundation of salvation, very precious, and of great esteem with God (who admits no other foundation of salvation) to you that drink in the milk of truth, and to you that come to Christ according to the Word of God, although Reprobates contemn and reject him: Therefore the milk of Evangelical truth is to be drunk in and desired by you.
Argum. 7. Ye drawing nigh according to the Word of the Gospel, shall not find Christ only a solid foundation, but ye yourselves also, by the virtue of Christ, more and more built up in him, into one mystical body with other believers, that ye may be a spiritual Temple, wherein God may dwell: Therefore ye ought to desire the milk of the Word.
Priesthood] Argum. 8. Coming to Christ according to the Word of the Gospel, ye are not only consecrated and dedicated to God, as his Temple; but also ye obtain an holy Priesthood, that ye may offer up better Sacrifices than those typical; viz. the fruit of spiritual obedience, which will please God, and be grateful and acceptable to him by the intercession of Christ; and so ye may obtain a greater glory, than the typical Temple, considered in itself, had: Therefore ye ought to desire the Evangelical milk of the Word.
He confirms these Arguments by divers testimonies of Scripture • and applies those testimonies to the present use, for the quickening the endeavors of the Hebrews after the Doctrine of the Gospel.
The first testimony, Isa. 28.16. proving the sixth Argument severally: (1.) That Christ is laid by God in the foundation of the Church, for a corner stone, which both adorns, and holds the Edifice together, which is full of honor and excellency, elect and precious in God's account, and was first to be manifested in Zion ; or the Church of the Jews, that from Zion might go forth the Law, and the word of the Lord from Jerusalem. And that he should become a solid foundation to those that believe: he proves from this, that they which believe in him, shall not be confounded.
Vers. 7. Unto you therefore which believe, he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,
8. And a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient, whereunto also they were appointed.
He confirms the last branch of the sixth Argument; viz. That they ought not to be moved at the scandal given by wicked men, who have rejected Christ; partly, because it is sufficient that Christ is precious to Believers ; partly, because unbelievers cannot take away the honor of Christ, which is given by the Father: Upon this account he cites the second testimony of Scripture, from Psal. 118.22, &c. From whence is proved, (1.) That Christ must be rejected of those who had rule in the Church. (2.) That their endeavors should be vain. (3.) It should come to pass, that they who would not believe in Christ, or they who would stumble against this stone, should be ruinated and perish. And here he cites the third testimony of Scripture, from Isa. 8.14. (4.) That none will renounce Christ but Reprobates, whom God hath appointed through and for their own obstinate incredulity, to deserved destruction. And here is comprehended the eighth ho • tatory Argument, to the promoting of Evangelical Doctrine, and to the sucking in the milk of truth concerning Christ. Because unbelief of the Word of Truth concerning Christ, is a sign of reprobate and lost men, or of those designed to destruction: Therefore except ye would be accounted cast-aways, desire earnestly the word of the Gospel.
Argum. 9. The honor of the Hebrew Nation, which God gave to your Fathers, Exod. 19. and elsewhere, is preserved in you Hebrews who believe in Christ: Therefore you are bound to desire earnestly, and receive the Doctrine of Faith. But they are called a Royal Priesthood, because they are partakers of Christ's Kingdom and Priesthood; yea, constituted Kings and Priests by Christ. They are called a Chosen Generation, because God adopted them before other people himself. An Holy Nation, because God consecrated them to himself in purity of life. A Peculiar people, because God had redeemed and chosen them to himself, for a treasure and inheritance.
Hath called] Argum. 10. God hath called you out of the darkness of sin, misery, and unbelief, to the knowledge of the Gospel of truth, and participation of the glorious light of that truth, that the wisdom, goodness, justice, and other virtues of God, might shine in you, as in an image: Therefore it becometh you to desire and suck in the milk of Evangelical Doctrine.
Argum. 11. Confirming the former, the gathering in of the rejected Hebrew Nation, and the Reconciliation prophesied of by Hosea, Chap▪ 2. verse. 23. began to be fulfilled in you, believing Hebrews, and indeed out of God's mere grace to you: Therefore ye are bound diligently to obey the foresaid Exhortation.
The second Exhortation, to holiness is twofold: (1.) That they abstain from all lusts of the flesh, or of corrupt nature, whether they show forth themselves in soul or body. (2.) That they carry themselves honestly, i. e. holily, innocently, and justly before men.
Pilgrims ] The reasons of the Exhortation are five ; which prove, that they ought to abstain from fleshly lusts.
Reas. 1. Ye are Strangers or Pilgrims, not only because ye are banished from your Country; but also, because the sons of God, wheresoever they live, are strangers: Therefore ye ought to abstain from fleshly lusts.
War] Reas. 2. Ye cannot obey the lusts of the flesh, but to your own hurt; for, the lusts of the corrupt old man, are opposite to eternal salvation, and war against the saving of your souls: Therefore ye ought to abstain from them.
Reas. 3. Unless ye obey the Exhortation, ye will give occasion to the unbelieving enemies of the Gospel, as to evil doers, who took all occasion of speaking evil of you: Therefore ye ought to obey the Exhortation.
Good works] Reas. 4. It is not sufficient, that by your innocence ye take away from your enemies the occasion of evil speaking, but they are also to be convinced by your good works, and their mouths to be stopped, that they may not speak evil of you, when they most desire it: Therefore ye ought to obey this Exhortation.
Glorify] Reas. 5. This will be a fit and proper means for the conversion of unbeliever▪ and for their giving glory to God, when it shall please him, by his grace to visit them, and to draw them to believe in Christ: Therefore ye ought to obey the Exhortation.
The third Exhortation (drawn especially from the former) is of obedience to the Magistrate, which he calls an human Ordinance; because, although all power in general is the Ordinance of God, yet the particular manner of Government, rather by a Monarchy, than any other way, or by Aristocrary or Democracy, or any other Government mixed of these, is not determined by God, but it is left to be determined by every Commonwealth; which when it is determined, it is called the Ordinance of man, which is ratified by God, or his Ordinance: For although in Ecclesiasticals and Spirituals, Christ alone hath the Dominion and Authoritive power▪ and retains it to himself, nor doth he suffer any Dominion, but a mere Ministration subordinate to himself in his spiritual Kingdom; yet he hath in Civils constituted a subordinate Dominion, and called men God's, although not absolutely: Therefore whatsoever the form of Government be, wherein a Kingdom or Commonwealth shall agree, here the Apostle commands the believing Hebrews to yield themselves subjects, both to the King, as Supreme, and to Governors, who are sent of him.
For the Lord's sake ] The reasons of the Exhortation are five : 1. The Lord requireth this subjection; viz. so far as they do not command anything against the Lord: For God hath given the power of ruling to men, for, and not against himself: Therefore be ye subject.
For] Reas. 2. The end of an Ordinance is for the repressing of the wicked, and preserving and cherishing the good: Therefore for this end ye ought to be subject.
Reas. 3. God will by subjection of believers given to Magistrates, silence (as with a muzzle) brutish men, who unreasonably rage against the people of God, as if they were enemies to Magistrates: Therefore be ye subject.
Reas. 4. Preventing an objection: God doth not permit any man to use Christian liberty for a cloak to his maliciousness, or rebellion, as if Christian liberty exempted any one from the duty 〈◊〉 Civil subjection; but being freed from sin, ye freely serve the promoting of the justice of God, whereof the Magistrate is a Minister: Therefore ye ought to be subject to Magistrates, and to observe civil order.
Reas. 5. These four Christian duties are conjoined: (1.) To despise no man, but to esteem all according to the station wherein God hath placed them. (2.) Intimately to love those which are of the household of faith. (3.) To 〈◊〉 God. (4.) To give the honor and obedience 〈◊〉 is due, to the Magistrate, so that he which hath not performed the latter of these duties, is not to be thought to have performed the other sincerely: Therefore be ye subject to the Magistrate.
The fourth Exhortation is to Christian Servants, That they not only reverence their Masters that are more mild and courteous, but also those that are severe and froward.
There are twelve Arguments of the Exhortation, which prove, that servants ought to bear the wrongs that are inflicted upon them by their Masters.
Argum. 1. This is a grace, or the glorious work of God's special grace working in man above the strength of nature, if any one by that account that he may please God, doth patiently suffer injuries done to him: Therefore Servants ought to suffer wrongs from their Masters.
Argum. 2. Confirming the former, from the contrary: Because it is no glory, but a common thing for Malefactors to suffer for their evil deeds; but to suffer wrongs for well-doing, is the glorious work of grace, accepted and approved of God: Therefore servants must suffer injuries, &c.
Argum. 3. Ye are called to bear the Cross, and to suffer injuries for the glory of God: Therefore suffer ye, &c.
Christ] Argum. 4. Christ hath suffered for us, from his enemies, far more grievous evils: Therefore ye are bound, for the glory of God, to bear patiently the wrongs that are inflicted upon you by your Masters.
Leaving] Argum. 5. Christ in his sufferings hath left us an example of suffering injuries; and he will, that all believers should be conformable unto him, and imitate his example: Therefore ye ought to suffer injuries inflicted upon you by your Masters.
Argum. 6. Confirming the former: Christ was altogether without sin; but ye servants, although ye are free from blame, for which ye are afflicted by your Masters, yet ye are not free from all sin, from all guile in your lips: Therefore ye are bound the more patiently to suffer injuries inflicted by men.
Argum. 7. Christ contained himself from all requital of injuries, and did not revile those that reviled, and violently used him: Therefore ye servants ought to bridle your minds, not returning evil for evil, and injuries from your Masters must be endured.
Committed] Argum. 8. If ye bear injuries by the example of Christ, ye have committed your cause to a just Judge, God will revenge the injuries inflicted upon you: Therefore suffer ye, &c.
Argum. 9. Seeing that Christ hanging on the Cross, hath really born and suffered the guilt and punishment of our sins in his own body, ye ought not to suspect, that God (whilst he afflicteth you by the hands of unjust Masters) doth as an angry Judge, require vengeance of your former sins: Therefore being certified, as touching the expiation of your sins, ye ought to be •• the exercises of afflictions with a more patient mind.
To sin] Argum. 10. For this end Christ hath taken away the guilt and punishments of our sins, that the mortification of sin in us, and true righteousness covenanted for by his death, may be promoted by all means, and consequently abstaining from revenge, ye follow after patience: Therefore injuries are to be born by you, &c.
Whose] Argum. 11. There is comfort and healing prepared for you in the stripes and wounds of Christ against all spiritual sickness of the mind, and all wounds of the body, which either your unjust Masters have inflicted, or shall inflict upon you his faithful servants; which he confirms in the words of Isa. 53. Therefore ye must patiently suffer injuries from your Masters.
Argum. 12. Now ye ought to lead another kind of life than you did in times past: For heretofore ye did go astray as sheep, in ignorance and sinfulness, to your own destruction: now being gathered to the Bishop and Shepherd of your souls Jesus Christ, ye ought to follow your Captain, and commit yourselves, and all yours, (and especially your souls) to his care and custody: Therefore ye servants ought patiently to bear the injuries done to you by your Masters.
CHAP. III.
THe Chapter contains two parts: The first concerning duties of the wife and husband: The other of common virtues, which belong to all sorts of men.
The first part of the Chapter: Wherein first of all he gives precepts to wives of their duties towards their husbands, although they were unbelievers.
Precept 1. That they be subject to their own husbands, and obey them, not obstinately refusing their Government.
Likewise ] The Reasons of the Precept are three:
Reas. 1. Because in like manner, from the obligation of the Law, wives are bound to subjection to their husbands, as servants are bound to subject themselves to their Masters, although not in the same degree of subjection, or subject to the same duties.
That also] Reas 2. Because unbelieving husbands may by the holy conversation of their believing wives, be prepared to attend to the word of faith, and may be so far won to embrace the faith of Christ, that before they hear the word, they may love it, for the effects thereof which they observe in their wives.
Reas. 3. Confirming the former: Because the pure and chaste conversation of believing wives, might move their unbelieving husbands to the consideration of the excellency of Christianity, whereby the professors thereof were instituted to purity and fear.
Precept. 2. Concerning the adorning of wives, that they be not over curious in the outward adorning of the body, indulging themselves too much in the affectation of two much • ea • ness and superfluous trimming.
Precept. 3. Propounded by way of Antithesis: That they adorn the inward man; that is, the soul (begun already to be renewed) by the ornament of virtues; namely, of a meek and quiet spirit, which will make them carry themselves modestly in all things.
Who is ] The Reasons of the Precept are five :
Reas. 1. Because this adorning is incorruptible, in respect of the immortal soul, and in respect of unperishable virtue.
In the sight] Reas. 2. Because this adorning is precious in the sight of God, gra • eful and acceptable in his eyes, whereof it behooves women to have a regard, rather than of the sight of vain men, that look upon them.
Reas. 3. From 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.
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 m • de • ty of Sarah in her manners, and would not suffer themselves by any worldly fear, to be drawn from the pu • su • e of Piety, they should declare themselves to be the daughters of this holy Matron.
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 itself contemned by the man.
Heirs] Reas. 3. Because wives are not only partakers of the honor 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 public and private prayers of the husband, as well as of the wife, might be hindered and disturbed.
The second part.
The second part of the Chapter follows, wherein he exhorts to the study of holiness (although it be joined with the Cross ) or to the common duties of holiness, and to virtues 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 happiness of our neighbors, grieving with those that grieve, and rejoicing with those that rejoice. The third is, Brotherly love, whereby we closely embrace Christians as brethren in the Lord. The fourth is, Mercy, whereby we succor the poor and strangers, or banished men. The fifth is, Gentleness, whereby we yield ourselves affable and courteous towards others for the public good and edification of others.
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 virtues, especially patience, are seventeen ; All which prove, that we must follow after these virtues, 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 virtues, 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 kind 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 ye ought to endeavor after these virtues, and chiefly patience.
Argum. 3. Because this course is best, whereby they following after these virtues, may be freed from many inconveniences, which the wicked take occasion to bring upon them; for he is like to a Monster that will harm the Innocent, and those that follow after goodness: Therefore ye ought to endeavor after all these virtues, and especially patience.
Argum. 4. Because if whilst ye follow after these virtues, ye suffer evils for Righteousness sake, yet ye remain blessed in God's account, howsoever your condition may seem miserable in this world: Therefore ye ought to follow after these virtues.
Argum. 5. Ye Christians ought not to be deterred from the following after these virtues by the threatenings and the terror of the wicked, nay, not so much as be troubled in mind, but on the contrary, ye ought to sanctify God in your hearts, i. e. so much to value the terror and the good will of God, the commands, threatenings, promises, power, help, comforts, issues and deliverances of God, which he both can, and will perform, to set at naught and undervalue whatsoever men can do against you.
Be 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, ye ought to be ready to sanctify 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 he commands that this confession be 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.
Argum. 7. In following after these virtues ye will have a good conscience, which in every condition can inwardly give you a good testimony: Therefore ought ye to follow after these virtues.
They may be ashamed] Argum. 8. By the following after these virtues, ye will stop the mouths of the enemies of the Gospel, who lie in wait to defame you, and speak ill of you, as of evil doers.
Argum. 9. For it is far better that ye following after these virtues, should be afflicted for well doing, if the will of God be so, than for doing evil; For from hence ar • s • s praise and commendation, from the other judgment and disgrace: Therefore ye ought to follow these virtues.
Argum. 10. Christ hath once suffered for the expiating of sins: Therefore ye Believers being exempted from the punishment of sins, are obliged, if God will so have it, to suffer troubles for the following of these virtues.
Just] Argum. 11. Christ being just and innocent, hath suffered for us being unjust. Therefore we being believers who are not altogether innocent, are bound for righteousness sake, not to refuse the suffering of what God will have us suffer.
That he might bring us] Argum. 12. Christ the just one hath suffered, that he might confirm us being justified, and suffering afflictions, to himself, and bring us to God: Therefore believers are bound to follow him in the pursuit of virtue and patience of afflictions for well-doing.
Quickened] Argum. 13. Seeing that the issue of Christ's sufferings was happy, (because although he is dead by reason of the infirmity of our flesh, yet he rose from the dead by the virtue and power of his Spirit or Deity) ye believers suffering afflictions for Christ and his righteousness, without doubt, shall also obtain a joyful issue out of your sufferings, and death itself: Therefore ye ought to follow after these virtues, although for that cause ye be afflicted.
Vers. 19. By which also, he went and preached unto the Spirits in prison,
20. Which sometimes were disobedient, when once the long suffering of God waited in the days of Noah, while the Ark was a preparing, wherein few, that is, eight souls, were saved by water.
21. The like figure whereunto, even baptism, doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ.
Argum. 14. The spirits or souls of those unbelieving and disobedient men, are now in prison, or hell, to which Christ by his spirit in times past, by Noah the preacher of righteousness, came and preached repentance and following after righteousness, because in times past, to wit, in the time of Noah, they were disobedient, abusing God's long suffering towards them, whilst the Ark was preparing: Therefore it is expedient for you Hebrews, to obey this exhortation to the study of virtue, lest ye be involved in the same punishment.
Few.] Argum. 15. As those few souls which were in the Ark, were saved in the deluge of waters by the Ark: So all believers being baptized, are preserved, that they perish not in any afflictions, by baptism, which answers to the Type of the Ark: Therefore ye that follow after righteousness, ought to fear nothing, although ye suffer for righteousness sake.
Not the filth of the flesh ] He explains this argument, showing, that he doth not understand the outward baptism, which consists in the washing away of the filth of the body, but the inward baptism, which consists in the washing away of sins, or the filthiness of the soul, the sign and proper effect whereof, is, the engagement of a good conscience towards God, or that confidence, which a good conscience (purged by Faith) hath towards God, by and through the resurrection of Christ. He also adds,
Argum. 16. Now ye are endued with that confidence, which a good conscience, purged by Faith, hath towards God, by and through the resurrection of Christ: Therefore there is no cause, that for the following after the Scriptures ye should fear afflictions. He adds, by the resurrection of Christ, partly, because in Christ's resurrection was declared▪ the sentence of God▪ absolving us in Christ from sin and death: partly, because Christ being raised from the dead, hath powerfully perfected those things, in and for believers, which by his death he merited and obtained for them.
Argum. 17. Confirming the former, and also the exhortation to the following after virtue, although for that cause afflictions were born. Christ the Author of our salvation is lifted up into Heaven, to the highest glory of ruling over all things, and obtain supreme and everlasting power over all Creatures, not any of the Angels excepted: Therefore ye Believers ought strongly to prosecute the study of virtue against all dangers and terrors, being assured of your salvation, because you have such a Savior in Heaven.
CHAP. IV.
HEE here prosecutes the same Argument which he handled in the former Chapter. There are two parts of the Chapter, in the first are contained Exhortations to holiness, to verse. 12. The other is consolatory against persecutions, to the end. The exhortations to holiness, are six, The first is more general, to verse. 7. the rest more especial.
The Arguments to holiness in general are seven, which, that they may be the better conceived, we must maintain, that Christ hanging on the Cross hath after four manner of ways acted in our behalf: First, That he judicially representing us, and bearing our person, did bear the guilt of our sins, and punishment due to them. 2. That he being a Surety for us, did take upon himself the mortifying or crucifying of our old man by the virtue of his crucifixion. 3. He set forth himself an efficacious example to us, whereto we might conform ourselves in the denying ourselves, and renouncing all things, which might hinder us in our progress towards Heaven. 4. As a Surety, Advocate, Patron, Father, Husband, Head, and common person he did bind us with many bonds, to deaden us to sin, and to use all means whereby that might be effected: These presupposed, the following Arguments more strongly bind.
Argum. 2. Christ hath suffered for us in the flesh, and publicly acted in our behalf after those foresaid ways: Therefore ye believing Hebrews ought to arm yourselves with this meditation of Faith against all temptations, that ye may die to the lusts of the corrupt flesh.
Who hath suffered] Argum. 2. Confirming the former, from the judicial uniting of Believers with Christ in his death: In whose suffering in the flesh believers are judged to have suffered in the flesh: Therefore as they which have suffered in the flesh, or are dead, have ceased from sin, for which they have suffered, and are justified as well from sin, as from the punishment of sin, wherein they are already dead: so you believing Hebrews, whom I account as having judicially suffered in the flesh, or as dead, ought to cease from sin, and no further have anything to do with it.
Argum. 3. The judicial freedom of Believers from sin, purchased by the death of Christ, is for this end, that so long as we live in this mortal life, we might not spend our time in following fleshly lusts, according to the will of men, but fulfilling the will of God: Therefore ye ought to labor that ye may be conformable to the will of God.
Argum. 4. Ye have sinned enough, and too much against God in the time past of your life, when ye did follow in ignorance and unbelief the vices which did reign amongst the Gentiles, against the first and second Table: Now the time of Gospel light requires another carriage: Therefore ye ought to follow after holiness.
Vers. 4. Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you:
5. Who shall give account to him that is ready to judge the quick and the dead.
Argum. 5. By preventing an objection, Although unbelievers may be offended at your abstaining from former vices, and may blaspheme your Religion, for which they shall be punished in the day of judgment; yet it behooveth not you therefore to be moved, because if God doth not in this life, yet he will in the day of judgment require an account of such reproaches: Therefore ye ought to go forward in the study of holiness.
Argum. 6. Serving to remove the stumbling-block laid by unbelievers, who did blaspheme and condemn Christians for the dissimilitude of their courses to their own: To the faithful that are already dead, or not long since, or in former ages, the Gospel hath been preached, for this same end, as to the promoting of holiness, and with the same success, as to the judgment of worldly men; and lastly with the same hope of fruit or benefit, to wit, that they being condemned of men, and chastised of God, according to the flesh, or outward man, should obtain spiritual life in their souls or inward man, yea and life eternal with God: Therefore it is meet that ye believing Hebrews do not refuse to embrace the like manner and condition of life, but in the same condition, that ye follow after holiness.
Argum. 7. The last judgment is at hand, which will put an end to the conveniences and inconveniences of this life: Therefore nothing regarding either, ye ought to follow after holiness.
Be ye therefore ] From these Arguments, and chiefly the last, he infers an exhortation to holiness, and especially to six Christian Virtues.
Unto Prayer ] The first special Exhortation is to diligent prayer, and for this end let them be sober, and vigilant, that they may be the more fit to pray, observing every occasion of praying, and that in all their affairs, they so carry themselves, that they be not rendered unfit for prayer.
Exhort. 2. The second special Exhortation is Charity, which he requires them chiefly to follow after above all things, with singular care, and that their charity be fervent and earnest.
Charity ] He renders a special reason of this, because Charity prevents, and in preventing covers anger, brawlings, reproaches, contentions and hatred, lest they be stirred up amongst men, and break forth and spread abroad, it doth repress the breaking forth of these evils, and remit, and cover them; and therefore in the first place ye ought to follow after it.
Exhort. 3. To hospitality, which he commands that it be not forced, but voluntary, For that good turn which is done with murmuring, is destitute of charity.
Exhort. 4. To a mutual communication of all the gifts of God; There are two reasons of the Exhortation included, 1. Because gifts are of grace, and are given by God for the common use.
As good ] 2. Because he which hath the gift, is not Master of it, but a Steward.
Exhort. 5. The fifth more special Exhortation, That he which speaks the word of God (either out of special duty, as a Pastor or Teacher, or out of common duty, as other Christians in their mutual edification) speak it with that reverence and Faith, which becomes the word of God, i. e. that speaking, he show forth the sense of the divine word rightly conceived by Faith, with that reverence which the Truth of God requires, lest the name of God be taken in vain.
Ministreth] Exhort. 6. That he which ministereth unto the necessities of others, either by his assistance, or goods, let him perform that readily and cheerfully according to the ability God hath given him. The Reasons of the Exhortation are two.
That in all] Reas. 1. That glory may be given to God, both from our work, and the manner of doing it.
Through Jesus] Reas. 2. That glory may be given to God through Christ, by whose grace and virtue alone the duty is performed.
To whom ] He shuts up these Exhortations, with giving glory to God, whereunto he is moved by the consideration of the excellency of God.
The Second Part.
The other part of the Chapter follows, wherein he encourages Believers against persecutions, and exhorts them not to be offended or troubled with persecutions, as a new thing. The Arguments of the Exhortation are thirteen, all which prove that persecutions for the profession of the Gospel are not to be feared.
Trial] Argum. 1. Persecution will not hurt you, but will try and purge you, as fire trieth and purgeth gold and silver: Therefore ye ought not to fear afflictions.
Argum. 2. Ye ought rather to be glad and rejoice in afflictions for the Gospel sake: Therefore persecution is not to be feared.
That] Argum. 3. Confirming the former, whilst ye suffer persecutions, ye are made partakers of the afflictions appointed for the members of Christ, and are made conformable to him, who hath suffered the like things for the confession of Truth: Therefore ye ought not to fear persecution.
Ye may be glad] Argum. 4. Because ye shall have the communion of glory and joy with Christ at his coming: Therefore, &c.
Argum. 5. They that are but reproached for the name of Christ, have both the means and the sign of his blessedness, much more they which suffer greater things: Therefore ye ought not to fear persecutions.
Because] Argum. 6. The bearing of the Cross of Christ, is a sign of Christ's glorious Spirit resting upon you, that shall never depart from you: Therefore ye ought not to fear persecution.
For your part] Argum. 7. Confirming the former, Although the Spirit of God, by those that persecute you, may be blasphemed, yet it is glorified by the faithful that s • f • er afflictions: Therefore ye ought not to fear pers • c • tion.
Vers. 15. But let none of you suffer as a Murderer, or as a Thief, or as an evil doer, or as a busy body in other men's matters.
16. Yet if a man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf.
Argum. 8. Although all affliction, and namely for evil deeds, is not glorious, yet when any one is evilly entreated, not for his own desert (but for Christ's sake, or because he is a Christian) the affliction is glorious, neither doth it become the afflicted to be so troubled, as if he were ashamed of the name of Christ, but is rather obliged to glorify God, who by a certain degree of Martyrdom, hath honored him: Therefore ye ought not to fear persecution.
Argum. 9. The judgment that God will bring upon the sins of men, is begun in the Church, as in God's family towards his own household; whose sin God chastiseth and crucifies by the Cross of Christ: Therefore ye ought not to fear persecution▪
What shall] Argum. 10. The afflictions which the faithful suffer, will argue that Infidels and Persecutors will at length be most severely punished: Therefore ye ought not to fear persecution.
Argum. 11. Clearing the former Argument; Seeing that the condition of the faithful is so tedious, that they cannot be saved without great difficulty, and by afflictions, without doubt the condition of the wicked will be intolerable: Therefore ye ought neither to backslide from the Faith, lest ye perish, nor fear persecutions, because they shall be brought to naught.
From hence he infers an Exhortation, which he confirms together with two other Arguments.
Argum. 12. They that are evil entreated for Christ's sake, are not properly afflicted by the will of man, but by the will of God, who hath determined to perfect his work in those that are his, through afflictions: Therefore ye ought not to fear persecutions.
A faithful] Argum. 13. They that suffer anything in the flesh for Christ, and they which have resolved to persevere in holiness, doing that which is good, may be certain and sure of the salvation of their souls, both because God is omnipotent, and because he is faithful to perform all things which he hath promised to them that are his: Therefore ye ought not to fear persecution.
CHAP. V.
THere remains three Exhortations, with the conclusion; The first to the Elders; The second to those that are young; The third is common to all.
Vers. 1. The Elders which are among you I exhort, who am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed.
2. Feed the flock of God which is among you, taking the over-sight thereof, not by constraint, but willingly, not for filthy lucre, but of a ready mind:
Exhort. 1. To Elders in the first place generally; That they execute their office in feeding the flock committed to them. The reasons of the Exhortation premised from the person exhorting, are four.
I pray] Reas. 1. Because the Apostle prays, and submissively desires that from them.
Also an Elder] Reas. 2. Because he exhorts them as being an Elder himself.
A Witness] Reas. 3. Because he was a Witness of the sufferings of Christ, which Christ suffered in the execucion of his office, and a partaker of the sufferings for Christ with other Martyrs.
Of the glory] Reas. 4. Because by Faith he was partaker of the glory hereafter to be communicated to true and sincere Pastors at the coming of Christ.
Feed ] The exhortation itself prescribing in special the manner of feeding the flock, in four duties.
Oversight ] (1.) That they diligently attend the oversight of the flocks, not doing it lightly and negligently.
(2.) That they do their duty, not by constraint, but of a willing mind. (3.) That they do their duty, not for the sake of filthy lucre, but with a ready and free mind.
(4.) That without usurpation of Dominion over the Church, they go before the Church in Doctrine and ensample in all virtues.
He subjoins to this Exhortation three other Reasons.
Chief] Reas. 1. Because Jesus Christ, as the chief Shepherd, shall at length appear, who will require an account from the Ministers, subjected to him, of the administration of their office.
Ye shall receive] Reas. 2. Because he will give to his Pastors a Crown of glory for their reward.
That fadeth not] Reas. 3. Because it is a flourishing Crown, which they shall receive, that will never fade away, nor perish.
The second Exhortation is to the flock or people, who are intimated by the name of youngers; because as ordinarily Elders for the most part were chosen out of those that were aged, so the greatest part of the flock did consist of youngers.
Subject ] The branches of the Exhortation are three. First, To special subjection towards Elders, that as God hath enjoined the Elders, and Episcopal jurisdiction, so he had enjoined the flock subjection, whether youngers, that they obey the Elders, doing their duty, and commanding right and just things in the name of God.
And all] Branch 2. Is to mutual subjection, that they submit to one another, viz. to the performing mutually the most humble duties of charity. For example, to the mutual receiving private admonitions, and mutually bearing with one another's Infirmities.
Submitting] Branch 3. That they endeavor after submission of mind, or Christian humility, without which they cannot duly submit to the Pastors, or to one another; The reasons of the Exhortation are seven.
Cloathed] Reas. 1. Because humility or submission is a special ornament.
God] Reas. 2. Because God resisteth the proud.
To the humble] Reas. 3. Because God gives grace to the humble.
Reas. 4. Because that submission which is mutually requisite, doth not respect men, so much as God, who commands it.
Mighty] Reas. 5. Because the strength and power of God ought to move you to subjection.
That you] Reas. 6. Because God in due time will exalt the lowly and humble to glory.
Reas. 7. By preventing an Objection. Because ye ought not to be moved, by those inconveniences which might dissuade you from this submission of mind, but the care about the event of your obedience, which ye ought to yield to this command, and moreover all your solicitousness for the things of this life, ye ought to cast upon God.
For ] The reason of this is given, Because God takes special care for the concernments of his servants, and those things which may befall your walking in obedience to him, lest any damage acrew to you, or any necessary good be wanting.
The third general Exhortation or command to all is, that they do not indulge the security of the flesh, but that being composed to watchfulness in all sobriety, they persevere against every temptation in the grace which they have received.
The Reasons of the Exhortation to this Christian warfare are nine.
Adversary] Reas. 1. Because ye have to do with an adversary.
The Devil] Reas. 2. Because ye have to do with the Devil, the worst of enemies.
As a Lion] Reas. 3. Because the Devil cruelly, as a roaring Lion gapes after his prey.
Walketh about] Reas. 4. Because as a Fox walking up and down, he looks about, and takes all occasions to mischief you, that he may oppress and devour you unawares.
Reas. 5. Because ye must not think of flying from your adversary, but of resisting him only, and that by a steadfast Faith.
As those] Reas. 7. Because ye alone do not strive in this conflict of afflictions against the Devil, but ye have all the faithful Brethren your fellow-soldiers in the Church militant, and suffering together with you, whose condition ye ought not to disdain, or to wish for the enjoyment of any better condition than theirs.
Reas. 8. Because ye shall have me your Apostle, together with yourselves striving in prayers, that ye may constantly go forwards in the way wherein ye are. But he prays for these four things in their behalf. 1. That God would perfect that work of grace he hath begun, being not yet perfect. 2. That he would establish that which is right. 3. That he would strengthen that which is weak. 4. That he would settle or cause the building to cleave firmly unto Christ. The Arguments of his confidence are two. Argum. 1. The all sufficiency of grace in God. 2. The calling of the faithful to eternal glory through Christ.
A while ] In the mean while he limits his prayer, that God would perform those things to them after they had been afflicted a while, and so he adds the ninth Reason, the Exhortation to the Christian warfare: Because the time of your conflict will not be long, but short, and afflictions will not be intolerable, but light in comparison to glory.
He concludes this and the rest of the Exhortations with a famous Doxology, ascribing the glory of all grace and strength to God, whereby he perfects the work of grace.
The conclusion of the Epistle, whereof are three Articles.
The first Article contains three things: First, the name and commendation of the messenger from his fidelity. 2. The commendation of the Epistle from its brevity. 3. The scope and sum of the whole Epistle, viz. to confirm the Hebrews in the Doctrine of the Gospel, or the Grace of Christ which they did profess, and that they might be encouraged to a constant perseverance in Faith and Obedience.
Artic. 2. Contains the salutation sent from the Church at Babylon, and Mark the Evangelist (who by reason of the similitude of his Faith and conversation, is called the Son of Peter, as Timothy of Paul ) to the rest of the Hebrews, partakers of the same grace and election in Christ. Here we understand Babylon properly so called, which was in Chaldea, where after the seventy years of captivity were past, many Jews remained not returning home, and wherein they had Synagogues, as in other Cities, for whose sake Peter upon his agreement with Paul, as an Apostle of the Hebrews went into Babylon, where the company of the Jews was greater: from whence he wrote this Epistle to those that are dispersed.
Artic. 3. Contains (1.) The salutation given by the Apostle, wherein he commands the faithful to salute one another without dissimulation with a kiss of Charity. (2.) His Apostolical wish, wherein, under the name of Peace, he earnestly wishes, desires, applies, and seals salvation to all the faithful, and all things which belong to holiness and happiness.
The second Epistle general of PETER, Analytically expounded.
T He Apostle being now nigh unto death, seals up this last testimony of his will in this Epistle (as it appears in the first Chapter, 12, 13. verse. &c. ) for the use of all the faithful wheresoever, and chiefly the Hebrews, whose Teacher he was. There are three principal parts of the Epistle, according to the number of the Chapters. In the first he exhorts them to persevere in true Faith and Christian Piety, Chap. 1. In the second he d • h • rts them from attending to false Prophets, which he foretells will arise in the Church, Chap. 2. In the third he seriously admonishes them to beware of those profane Scoffers, who account the coming of Christ to judgment, as a Fable, in Chapter 3.
CHAP. I.
THere are three parts of the Chapter. In the first there is the Exordium of the Epistle, to verse. 5. In the second an exhortation to proficiency in Faith and Holiness, to verse. 19. In the third he digresses in the commendation of prophetical Scripture, to the end.
The inscription of the Epistle contains three things. (1.) The description of the Writer, from his common name Simon, and from his Sirname Peter, given him by Christ, together with his office in the Church, Servant, and from his special office, An Apostle of Jesus Christ, whence he had authority to write. (2.) The description of the faithful to whom it is written from the excellency of Faith, which was bestowed upon them: The excellency whereof is propounded by way of distinction from historical Faith. 1. That it is precious. 2. That it is proper to the Elect, not hypocritical. 3. That it is equally precious with the Faith of the Apostles; he doth not compare the degree and quantity, but the quality and nature of the gift, because it was given by the same Holy Spirit for the same merits of Christ, and to the same good purposes, viz. the apprehending of Christ and his benefits. 4. That it flows from God's Righteousness or Faithfulness, faithfully performing the free promises made to our Fathers, and is derived to us together with all other benefits through the Righteousness of Jesus Christ our Lord.
The third thing in the inscription of the Epistle is a salutation, wherein is his prayer and confirmation of it; In his prayer he wishes to all the faithful Hebrews a fuller manifestation, multiplication, and increase of all saving gifts of the Holy Ghost, and multiplication of peace, or of all benefits which conduce to the promoting and perfecting of their present and future felicity, and that by the increase of saving Faith, or acknowledgement of God and Christ, as they are revealed in the Gospel.
He confirms the hope of his desires, viz. that God will multiply grace and peace towards them by Faith, in five Arguments.
Divine Power] Argum. 1. The power or effectual grace working powerfully, hath bestowed upon you all expedients, which belong to holiness or grace, to life or peace, by the knowledge or Faith of him both in respect of the right to, as also the admission of you into the profession: Therefore God will increase and multiply those gifts, until ye obtain perfection of life and holiness: For there is the like reason for the beginning and progress, as touching the favor of God.
Hath called] Argum. 2. God hath called you to virtue or Grace, and to Glory or Peace: Therefore he will perfect those things in you to which he hath called you.
Argum. 3. Confirming the former, God hath given you the promises of the Gospel, which as they are very great (because of the greatest things, viz. of Righteousness and eternal life) So also they are precious, and mainly necessary to you for the obtaining of life: Therefore he will perform those promises, by multiplying even unto perfection those things which he hath promised.
That by these] Argum. 4. For this end he hath given both the promises, and beginnings of these things promised to you, that ye might be partakers of the Divine Nature; not as to the essence, but as to the virtues and perfections, which represent the Nature of God in heavenly wisdom, holiness and happiness, as in a lively Image: Therefore he will multiply to you grace and peace, that he may attain his end in perfecting of you.
Having escaped] Argum. 5. Now you have escaped from the Kingdom of death, and the Covenant of sin, being freed from destruction, wherein the world lies through lust or concupiscenc •• Therefore the same gracious good pleasure of God 〈◊〉 multiply to you grace, which is opposed to sin, and peace, which is opposed to destruction.
After the Preface he exhorts them to a serious endeavor of growing in Faith and Godliness, reckoning up by degrees the chief Christian virtues; whereof the first is Faith, which opens unto us the first entrance to God, to this is adjoined virtue, or following after Righteousness in general, because without Faith it is dead and ineffectual. Prudence or Knowledge follows, which consists in a fuller knowledge of heavenly mysteries, and the application of them to practice.
After this he requires Temperance, whereby everyone keeps himself from those enticements, whereby he might be taken off from his duty. He would have Patience or Fortitude (which consists in bearing adversity, and not in ceasing from our duty, for the evils which pursue us) annexed to Temperance, and these virtues are four, which are commonly called Cardinals, to these he would have three other joined. (1.) Godliness, which chiefly consists in the very worship of God.
The other virtue which he would have added, is [ 〈 in non-Latin alphabet 〉 ] Brotherly love, whereby we embrace our Brethren, or the household of Faith. The last virtue is Charity, or common love, which is to be extended to all men, even to enemies.
The Arguments of the Exhortation are fourteen, all which prove, that we ought to endeavor after these virtues jointly.
Argum. 1. If you have obeyed the Exhortation, endeavoring both to have these virtues, and to abou • d in them, ye 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 ye ought to obey.
Argum. 2. If ye were destitute of these virtues, you will declare that you see nothing afar off, but that you are only intent upon the things of this world, but blind in divine and spiritual things, and unthankful towards God, by whom ye confess your former sins are pardoned: Therefore ye ought to endeavor after these virtues.
Argum. 3. With the Exhortation repeated. By endeavoring after these virtues, ye will prove yourselves to be effectually called and elected, and will solidly confirm yourselves in this persuasion: Therefore follow after these virtues.
For these] Argum. 4. If you follow after these virtues, ye shall be preserved from Apostasy, or falling back, neither will ye yield to temptations: Therefore ye ought to follow after these.
Argum. 5. So a more abundant entrance into the eternal Kingdom of Christ shall be administered unto you, i. e. happiness, and that life eternal shall more largely open and unfold itself to you, that ye may more freely and abundantly pierce into the inward parts of his Kingdom, and enjoy the sense of that life in a more abundant measure: Therefore follow after these virtues.
Argum. 6. Preventing an Objection; Although ye 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 ye should in no wise reject: Therefore, &c.
Argum. 7. Justice itself, 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 ye obedient.
Argum. 8. As the Lord hath foretold, I expect after a short time to end my life by a glorious Martyrdom: Therefore, as it lies upon me to exhort you to these virtues, so it lies upon you to hearken to my Exhortation.
Argum. 9. This Exhortation which I have written to you, will be profitable to mind you of your duties, even after my death: Therefore hearken you to my admonitions.
Argum. 10. Those things which I have taught you as touching Christ's 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 ye ought to hearken to these my admonitions.
But as those] Argum. 11. Ye 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 we Apostles have perceived by our senses the Majesty of Christ to be so great, that we cannot choose but at the sight be rap • up in an ecstacy, as it is in the history, Matthew 17. conconcerning Christ's transfiguration: Therefore obey my Exhortations.
Argum. 12. Christ, in whose Faith and Obedience we 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 he is the Son of God, wherein, as in a Mediator and Surety for his redeemed people, God is well pleased, satisfying himself abundantly in his Mediation and purchase: Therefore obey ye diligently this Exhortation.
Argum. 13. Those things are so holy, which appertain to the Kingdom of Christ, that the place itself wherein those things were declared (which are preached by us) was after a manner made holy, viz. Because of God's extraordinary voice, and the divine glory of Christ there manifested: Therefore with greater reverence ye ought to hearken to our Exhortations.
Argum. 14. The Doctrine concerning Christ, in whose Faith and Obedience we exhort you to persevere, is confirmed by the testimony of Scripture, or a most firm prophetical word: Therefore ye ought studiously to obey my Exhortations. He stays upon this Exhortation, confirming the certainty of prophetical Scripture, by seven Reasons.
More sure] Reas. 1. Because compared with other ways 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 Prophecy] Reas. 2. That the testimony of foreseeing future Truth, hath more evidence in itself of divine operation, than the testimony of him, who testifies that which he hath seen or heard being present. For no man could foresee this Truth, but a Prophet, every Believer could see the Truth fulfilled.
Which] Reas. 3. Because the word of Prophecy is worthy to be attended to by Believers, into the sense whereof they might inquire, to which truth and authority they might subject their consciences, and which they might apply to the ends and uses whereunto it serves.
As] Reas. 4. Because ye should abide in darkness, unless ye attended to the Scriptures, which are in themselves, and in the faithful, as light that shineth in a dark place, to direct in all things what, and how to be done.
Until] Reas. 5. Because the Sun of Righteousness, Jesus Christ, will appear at length to those that religiously attend to the Scripture, viz. in the glory of the life to come, he will bring with him the perf • ct day, which shall never have night, and the light of the holy Ghost, as a morning-star shall arise in their hearts, now manifesting one Article of Faith, and confirming it as with a seal in the inward senses, at another time confirming another Article, and so by degrees will illuminate the faithful attenders to the Scripture, which illumination of the Spirit, because it cannot be perfected in this life, and because the day of Christ's full presence (our Sun) will not be, but in the life to come: Therefore ye ought in all things, in the whole course of your lives, to attend to the Scripture.
Reas. 6. Because we must firmly hold, for a Principle of Faith, and for a thing first of all to be believed, that the Scriptures are not of human invention, but of divine revelation, not derived from the mind of the Writer, sense or explication, but out of the mind, sense, and explication of God, which therefore is not from the explication which men whether few or many invent, but from the explication, whereof the Spirit of God itself is the Author.
Reas. 7. Confirming the former. Because in the Scriptures there are Prophecies, which cannot be set forth by the will of man, or from the human sense or affection of the Prophet: but of necessity those holy men spake by the instinct of the Holy Ghost, who have left to us the divine Oracles sealed in their Writings: Therefore it is mere that the Holy Ghost should be interpreter of their words by other places of his Scripture, and that the faithful should attend to the Scriptures, and compare them with themselves, that they may understand the mind of the Holy Ghost.
CHAP. II.
THat they may the better obey the former Exhortations, he admonishes them, that they have a care of false teachers which will arise in the Church, and were now risen; He also describes and reproves their manners and vices, from whence, as from certain marks, they may be known and taken heed of.
The marks of false Teachers, which also contain the reasons, why they ought to be taken heed of, are nine : Not that they are all to be seen in someone Heretic, but that some of them may be seen in other Heretics.
But there were] Note 1. Such as in times past the false Prophets were amongst the people of God, such shall be the false Teachers in the Church, viz. Egregious hypocrites, counterfeiting themselves to be true Prophets, insinuating themselves into the favor of the people.
Bring in] Note 2. They will craftily bring in damnable heresies, and although not expressly, yet by consequence, or in very deed they will deny Christ (at least-wise in some Article of Faith) i. e. they will be the betrayers of Christ.
The Lord ] He amplifies the crime four ways. 1. From this, that they will deny the Lord or Master that bought them, which is spoken in the language of the Visible Church, wherein they were. That they would both boast that they were redeemed, and also the Church esteemed them so: which also in a judicial sense is true; whereby whosoever confesseth with his mouth Christ to be his Redeemer, and in the mean time denies him in deed, being judged out of his own mouth, is said to deny the Lord that bought him; Because as to the merit of the crime, it is as much as if he was really bought, if he suppose and profess himself bought, and yet denies him that bought him.
Bring ] 2. He amplifies the crime from this, that by these heresies they deservedly bring upon themselves swift destruction.
3. He amplifies the crime from this, that they will seduce and draw many Disciples with them into destruction.
By reason of whom ] 4. From this, that they themselves and their followers will both blaspheme the way of truth, or the sound Doctrine of the Gospel, and give occasion to others to speak contumeliously of it.
Note ] 3. Is covetousness, which is the root of all evil, and for the most part the companion and Mother of all heresies.
Feigned] Note 4. Is a false and feigned speech artificially composed to seduce, covering and drawing into errors with a counterfeiting eloquence.
Shall make Merchandise] Note 5. The selling of souls and filthy Merchandise whereby Heretics will be solicitous to promote their profit, nothing regarding the loss of souls.
Whose ] He apprehends the crime from the damnation and destruction which will swiftly follow them, as it was prepared in times past.
He proves that punishment will follow, by a three-fold Example. 1. Of the lapsed Angels, which if God did not spare, but thrust them down from the light of the highest Heaven, to the darksome lower places, and detains them bound with his powerful hand in misery to be kept unto the last punishment of eternal damnation: certainly God will not spare those false Teachers.
Example 2. Of the old world, which if it all justly perished (except those seven, and Noah, a Preacher of Righteousness, wholly for whose sake God chiefly saved the rest) by the deluge brought upon the world of wicked men: certainly those false Teachers shall also perish.
Vers. 6. And turning the Cities of Sodom and Gomorrah into Ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly:
7. And delivered just Lot, vexed with the filthy conversation of the wicked:
8. (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day today with their unlawful deeds.)
Example 3. If God destroyed Sodom and Gomorrah for an example to th • se that after should live ungodly, and delivered just Lot vexed and tormented with seeing and hearing, both the deeds and sayings of the ungodly wicked. Will not God (preserving his servants) punish wicked Teachers▪ who still, (notwithstanding the Gospel is now clearly manifested) play the wantons?
He confirms the force of this Argument from the wisdom and power of God, whereby God can both, viz. deliver the godly as well out of temptations and afflictions, as reserve the wicked to the day of the last judgment, to be punished with eternal judgment.
The sixth Node of Heretics is a luxurious and libidino • s life, from which he gathers that the foresaid examples of God's justice, justly threaten to them eternal destruction, chiefly, because they follow the flesh, or corrupt nature as their Captain, and proceed on in impurity, passing the course of their life in filthy 〈◊〉 , indulging the pleasures of the flesh.
Government] Note 7. Is the contempt of government, or lawful authority, which they would have taken out of the world, that there might be none to punish their vices. He describes and amplifies this vice with six Reasons.
Despise] Reas. 1. That it is not the naked disobedience of unlawful commands of a mistaking governor, but contempt of the Magistrate doing his duty, contempt of the very power and ordinance of God.
Presumptuous] Reas. 2. That it is presumptuousness joined with contempt.
And self] Reas. 3. That it is boldness in contempt joined with complacency in that sin.
To speak ill] Reas. 4. That it is boldness in contempt breaking forth into cursing, reproaches, evil speakings, which they cast upon Magistracy.
Reas. 5. That seeing they are vile fellows, they dare speak evil of Magistrates, which Angels that are more excellent than Magistrates, dare not speak ill of them: For although Angels are sometimes used to punish Princes, yet they always endeavor to maintain the estimation of Principalities, Magistrates, and Powers, against whom some Heretics proceed.
Reas. 6. That heretics are like to brute beasts in this; For as beasts, 1. Are irrational: 2. They are driven by force, and not by counsel: 3. They being taken perish: So those Heretics who cannot bear Magistracy amongst men, or in the Church, but speak evil of this Ordinance. 1. Being void of judgment, they are ignorant of God's Ordinance. 2. They are carried by a wicked inclination to blaspheme or to disgrace that which they do not understand. 3. As brute beasts they bring destruction to themselves, and perish by their own corruptness.
Vers. 13. And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time: Spots they are and blemishes, sporting themselves with their own deceivings, while they feast with you:
14. Having eyes full of Adultery, and that cannot cease from sin, beguiling unstable souls, an heart they have exercised with covetous practices: cursed children:
He repeats the commination of their deserved condemnation, and adds the Eighth Note in three demonstrations of their impudence. The first is in open luxury, because in the day time, neither fearing the light of the Gospel, nor the Sun, they discover their minds to be given to luxury, delighting themselves in banquettings. The second demonstration of their impudence, in open • incontinency, which they will not in the least endeavor to hide, but betray in their eyes, the adulteries of their heart, and will show forth their impudence in their lust, and so they will not only pollute themselves, but will also deceive and ensnare their unstable souls destitute of solid and saving Faith. The third impudence consists in covetousness, the arts and methods whereof they will so meditate, and have their hearts so exercised with a vicious habit: Briefly comprehending these vices he calls those wicked men accursed.
Vers. 15. Which have forsaken the right way, and are gone astray, following the way of Balaam the Son of Bosor, who loved the wages of unrighteousness,
16. But was rebuked for his iniquity: the dumb Ass speaking with man's voice, forbad the madness of the Prophet.
He compares the impudent covetousness of these men, to the covetousness of Balaam, whose History he briefly repeats out of Num. 22. who for the desire of reward, erred from the way, which he professed to follow, and at length gave himself to open impiety: wherein he became so stupid, that he was deservedly reprehended and chastised by his Ass; which likewise false Teachers, teaching false things, for filthy lucre sake, deserve.
Note 9. Is vain speaking, joined with pride and hypocrisy, in respect whereof he compares them to fountains wanting water, and to clouds tossed and dissipated by a tempest, that they do not afford the Rain they seemed to promise; such are false Teachers, who ought to be shining Stars, and the light of the world, and yet have nothing but darkness, and the blackness of errors: Wherefore the Apostle pronounces them condemned to eternal darkness in Hell.
He shows their vain speaking in three things. (1.) In their swelling style of teaching, and puffed-up kind of speech, wherein with lofty words they dazzle the eyes of the simple, and lead the unwary into admiration: which kind of speaking is very much covered with dark circumstances. (2.) In this, that their doctrine might patronize the carnal concupiscences of men, as if there were no need to oppose them; and so they allure some with the lusts of the flesh, who before were convinced of their errors, wherein they lived whilst they were amongst worldly men, i. e. without the Church, they had renounced their society, and truly or resolvedly escaped from them (which may be, by the power of the natural light of conscience) and had betook themselves to the fellowship of the Christian Church, which also they might do without spiritual regeneration.
(3.) In the dissimilitude betwixt themselves and their promises. For they promised liberty to others, when they drew them into bondage of sin, and they themselves were the servants of corruption, both as to their practice, and the principles of their doctrine. For there is no other Christian liberty, than that which brings those that are freed from sin, and the servile yoke of the Covenant of works, to the free obedience of Righteousness.
For ] He proves these Libertines with their Disciples to be the most abject and miserable slaves to sin, by four reasons.
Overcome] Reas. 1. Because they are vanquished and overcome by sin: to whose servitude they yield themselves, being allured by the deceiveableness of false doctrine: Therefore they are truly slaves.
Reas. 2. Because they and their Disciples by Apostasy from an holy conversation, fall into a worse condition, than that was, wherein they lived, before they gave their names to Christ. For after they renounced in Baptism the pollutions of the world, and through the knowledge of Christ whatsoever, betaking themselves into the bosom of some Church of Christ, have escaped them, if afterwards they be entangled again in those pollutions, and have yielded to them, their last end is worse than their beginning.
Reas. 3. Proving the former, because they knowingly and willingly run as fugitives to the tents of their adversaries, from the known way of Righteousness, and from the holy commandment once delivered unto them; which sin is much more grievous, and the servitude harder, than if they had never known the way of Righteousness; for their condition would be better in ignorance than in Apostasy.
Reas. 4. Making for removing of the scandal, which might arise from their Apostasy; because by their Apostasy they show that they never were of the true Sheep of Christ, but in Baptism, and a visible sanctity of life, wherein they sometimes vaunted themselves to be Saints, they show themselves to have been Sows and Dogs, and to have always been so, without spiritual and internal renovation of their nature; And therefore no wonder if it happen unto them according to the true Proverb, As the Dog, though purged by vomiting, yet he licks up again that which he hath vomited; and the Sow, though washed, yet she returns to her wallowing in the mire : So Apostates, though they may profess repentance from their sins, and Faith in Christ, and obedience of his commands, yet, if occasion serves, they turn to their former manners.
CHAP. III.
HEE passes on to another Admonition, concerning their bewaring of scoffers, who denied the coming of Christ, whose blasphemy he reproves, to verse. 11. In the second he shows the use and fruit of his Doctrine, chiefly touching the coming of Christ, to the end.
Vers. 1. This second Epistle (beloved) I now write unto you, in both which I stir up your pure minds by way of remembrance:
2. That ye may be mindful of the words which were spoken before by the holy Prophets; and of the commandment of us the Apostles of the Lord and Savior:
That he may make a way for those things that follow, he propounds the scope of both Epistles, viz. by admonitions to stir up the minds of the truly faithful to constancy in Faith, and Obedience to the Doctrine of the Gospel, which they had learned out of the Scripture of the Prophets, and the teaching of the Apostles.
That they might beware of Atheists and mockers at piety, he describes such sort of Monsters four ways. First, From the Antecedent prediction of the Holy Ghost, warning thee of the coming, and frequency of those wicked scoffers about the end of the world, as capital enemies of the Gospel, who in the times of the Gospel would make a laughing stock at all piety: Secondly, From their vicious life, that they will lead a life according to their lusts.
Thirdly, From their blasphemous speeches, that they will also dare impudently to deny the Lord's coming to judgment, and openly accuse God's promises of falsity. Fourthly, From their pertinacious defense of their blasphemy, that they would dare to dispute against the Lord▪ coming, as if he would not come at all, but that the world should endure forever: Therefore because many ages being past, the Judge doth not as yet come, and because all things remain in our times, as they did from the beginning of the Creation, they make their carnal sense the measure of their Faith, and cast the Word of God behind their backs.
He reproves these blasphemous Dogs in five Arguments.
Argum. 1. Because they scornfully reject the knowledge offered them out of God's word, and are willingly ignorant, that by the word of God the world was created; for if they should acknowledge the Creation to be by the word of God, they ought also to acknowledge an end of the world, foretold in the word of God.
The Earth] Argum. 2. They are willingly ignorant of, and shut their eyes against that constant miracle of the earth rising out of the water, and consisting by the water, by which it is made solid, so that it crumble not to dust when the whole earth by its own nature being the lowest element, should sink and be covered and drowned in the waters. In which miracle we may perceive that nature is governed and established by the will of God alone, that it may so continue, or otherwise as it shall please God.
Argum. 3. That the earth contrary to nature appears out of the waters, and that all things do remain always in the same state, is evident out of the history of the deluge, whereby the former order being changed, the world or mankind, that then was, is perished in those overflowing waters: Therefore it is not incredible, but that the world passing on shall suffer the change which the word of God hath foretold.
Argum. 4. The Heavens, which now are, and the Earth which now is, are by the same word, and his efficacious will, reserved unto the fire of the last judgment, when the wicked, and especially the scoffers at the coming of Christ, shall be condemned, and perish.
He takes away an Objection, The wicked might say, why doth he defer his coming? The answer is threefold. First, Although the Lord seems to defer his coming, yet his deferring ought not to be an offense to any, because this delay ought not to be estimated by our sense, but out of God's eternity, to whom that space of time, which seems to us to be very long, is but as one day, and with whom one day and a thousand years do not differ as to the proportion of measure.
Answ. 2. This delaying doth not proceed from slackness, as some Judge, but from the patience of God towards us, to wit, the Elect, whereas many as yet are not converted, and whereof God will have none perish, but all (in his time) to come to repentance, which cannot be unless the coming of Christ should be deferred to a season. For if God should anticipate the time of judgment, decreed by himself, some of them, which he hath chosen to salvation from eternity, should perish.
Answ. 3. And Argum. 5. Reproving scoffers from the manner of Christ's coming, which is described in three things, (1.) It shall be unawares to men, as thieves use to come, at such a time when they know they are least expected▪ (2.) It shall be with the greatest change of the whole universe: (3.) With the disannulling of all things, wherein the Atheists sought their felicity in the world, for the Heavens shall pass away with a great noise, the elements shall melt with fervent heat, the earth also, and the works therein shall be burnt up: so that all ought to be solicitous in preparing themselves, rather than to inquire curiously about the manner or time of his coming, or to complain of his slackness.
The Second Part.
The second part of the Chapter follows, wherein he draws this Doctrine into use by an Exhortation to follow after godliness, and to perseverance in it: The Arguments of the Exhortation are eight,
Argum. 1. By requiring a testimony from their consciences: All these visible works, especially, which are in the earth, are to be dissolved: Therefore we ought to follow after holiness.
Argum. 2. Because so it becomes you, who expect with hope, and hasten with desire to meet the Lord at his coming, i. e. it behooves you, hoping for the coming of Christ, to labor patiently in your vocation, and to endeavor after holiness.
Wherein] Argum. 3. Because the coming of the Lord to judgment will be so terrible, that the Heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat.
Vers. 13. Nevertheless, we, according to his promise, look for new Heavens, and a new Earth, wherein dwelleth Righteousness.
14. Wherefore (Beloved) seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.
Argum. 4. Because according to the promises of God, Isa 65.17. and 66.22. we expect new Heavens, and a new Earth, wherein the just alone shall dwell: Therefore we ought to endeavor after holiness, and righteousness, who have this hope. He calls both the Heavens and the Earth the habitation of the just, because the world shall be the Possession, Palace, and Kingdom of the Elect, who shall accompany Christ wheresoever he shall go.
Be diligent ] He adds Argum. 5. With a repetition of his Exhortation to holiness, Being diligent, that being without spot and blameless, ye may be found of Christ in peace, i. e. being reconciled to God, and be accounted the friends of Christ, by him, when he shall come to judgment.
Argum. 6. With preventing an Objection, ye ought to be so far from being overcome with weariness, because Christ seems to defer his coming, that on the contrary ye ought to account it a sign of salvation given to all of you, that this is not delay, but rather the forbearance of the Lord, and slowness to wrath.
Even as] Argum. 7. Paul in his Epistle written to you Hebrews, (according to the abundant measure of wisdom given to him) diligently exhorts you to follow after holiness and patience under the hope of Christ's coming, as in many places, so especially in the end of Chap. 10.36. verse. Therefore ought ye to follow after holiness and patience.
He takes occasion from the mention he made of the Epistle of Paul to the Hebrews, of commending the rest of Paul's Epistles for Canonical, and to take away the offense upon the difficulty of some places in his Epistles, from this, that neither the sayings of Paul, nor any other Scriptures are wrested, unless by those that are unlearned and unstable, or perverse men, and that to the destruction of them that pervert them.
Vers. 17. Ye therefore (Beloved) seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own stedfastness.
18. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ: to him be glory both now and forever. Amen.
Argum. 8. Propounded by way of Exhortation, to shake off the idleness of the flesh. Being fore-admonished concerning the errors of false Teachers, by which they seduce their Disciples from the way of Truth and Holiness, ye ought so much the more, not only to beware lest ye fall from your own stedfastness ( i. e. from the Faith and Obedience of the Doctrine of Christ, wherein with a steadfast purpose of mind ye now stand) but also ye ought to endeavor after further progress, and growth in grace, holiness, and in the knowledge or Faith of our Lord and Savior Jesus Christ.
To him be glory ] He shuts up the Epistle with a famous doxology, wherein he acknowledges Christ to be the true God; For glory is only due to God: Also he propounds Christ who is to be glorified, both now, whilst we are in the warfare of the world, and also in the world to come, which he calls the day of eternity, because that whole eternity is one day. Glory be unto him. Amen.
The first Epistle of JOHN, Analytically expounded.
T Here are three Epistles of John the Apostle (who writ both the Gospel and the Revelation) ex • ant▪ The scope of this, which is the first, is to teach by what means we may have communion with God, and how we may be certain of that communion, to a full consolation both in life and death: To which end he propounds the sum of the Doctrine of the Gospel, Chap. 1. He shows the use of this Doctrine in divers Exhortations to follow after Holiness, to love the Brethren, to hate the world, and constancy in the Faith, Chap. 2. He prosecutes the Exhortation to the following after Righteousness, and brotherly love. Chap. 3.
In like manner, after the Exhortation to beware of seducers, he goes on in an Exhortation to the loving of the Brethren, Chap. 4. Lastly, That they which believe may know themselves to have life, and knowing it, they may more and more believe in Jesus Christ, he gathers together many Notes of Believers, and Arguments to believe, Chap. 5.
The Method of this Epistle is very artificial, for the Christian mysteries, and rules of Faith are linked together as with a chain. For always from the end of the preceding Doctrine, there ariseth a following Discourse.
CHAP. I.
In this Chapter he propounds the sum of the Doctrine of the Gospel preached by himself, and the rest of the Apostles. There are two parts of the Chapter. In the first he confirms the excellency of his preaching, and shows the object of Saving Faith, to verse. 6. In the other he lays down the notes of a true Believer, to whom the Grace of the Gospel preached truly belongs, to the end.
He confirms the excellency of the Gospel which he preached, by eight reasons.
Of the word] Reas. 1. Is contained in the last words of this verse, viz. That his Gospel treats of the most excellent object, viz. the word of life, i. e. of Jesus Christ the Son of God, who is called 〈 in non-Latin alphabet 〉 , the Word, that we may conceive the distinction of the person of the Son from the Father, and the order of their working, seeing that it is the Word of someone, viz. the word of the Father: And that he may teach the spiritual and immanent manner of the Sons Generation, and that his subsistence is inseparable from the Father, and that we may behold especially his office, which is to manifest God, and the counsel of God concerning our salvation. Furthermore he is called the word of Life: (1.) Because he hath life in himself, and he himself is life. (2.) Because he hath purchased life for us, and hath shown it to us; and Lastly, Because he applies that to us, and brings it about, that we may live an eternal life.
That which was] Reas. 2. Of the excellency of his preaching, that it is the ancient Truth preached, viz. that which was from the beginning; partly inasmuch as there was never any other ground of salvation besides this in Christ alone, who is the Lamb slain from the beginning of the world; partly because Christ preached by the Apostle, did subsist, as to his Divinity, before his incarnation, from the beginning of the world, the same SON of GOD, and MEDIATOUR of our salvation, and was in the beginning of the world, when created things did not as yet subsist, but began to be, or who is the same from eternity to eternity: Therefore the subject of our Gospel is most excellent.
Which we have seen] Reas. 3. Because the Truth preached is certain, and experienced by the Apostles, because they by the infallible testimony of their senses, being eye and ear-witnesses, had observed that Christ himself in his own time was manifested in the flesh, or incarnate. Partly by hearing with their ears day by day the Doctrine of Christ, which was published by an holy and audible voice: partly by seeing with their eyes, both the ordinary and miraculous works, his sufferings in the flesh, and glorification in his transfiguration, and his Resurrection from the dead, and by most clearly perceiving them, after a most deep inquisition into the truth of the thing: Lastly, partly by feeling with their hands, or handling his flesh, or his assumed human nature. From whence the certainty of their testimony concerning Christ offered, is so manifest, that it cannot be doubtful: Therefore most excellent is the truth that is preached by us.
Reas. 4. By a Parenthesis confirming the former; we have known concerning Christ, (1.) That he is life itself, the true Jehovah, who is essentially life in himself, and causally in respect of us: For he is the Author of our life, not only natural, but also spiritual and eternal, the Author of light and illumination, the Author of grace and every pious or commendable motion: (2.) That he is by divine inspiration manifested to be such, and revealed to us, and by that revelation seen and acknowledged by us to be that life: (3.) Whom we have seen and acknowledge to be the life revealed, him we testify to be life, and preach him to you, viz. to be both God eternal, and the Procuror, Giver and Preserver of eternal life, to be communicated unto us. (4.) We have known the Son of God, the second distinct person of the Trinity, which was from eternity with the Father, and from the making of the world, did plead our cause with the Father, and is now revealed unto us after his incarnation by divine Revelation: Therefore this our preaching of Truth and Life is both most excellent, and most certain.
Reas. 5. Through the Truth preached by us Apostles, eye and ear-witnesses, believers are made partakers with us of the same felicity, and the same good things: Therefore the Truth preached by us is most excellent.
And our fellowship] Reas. 6. They who are united in the Faith of the Truth preached by us, shall also be united with the Father, and his Son Jesus Christ, by virtue of the Holy Ghost: Therefore, &c.
Reas. 7. The sum of our preaching which is written to you, hath this end, that ye being made certain of your election and glorification, may have a true and spiritual joy, and that your joy may remain and be perfected: Therefore it is deservedly to be accounted the most excellent.
Reas. 8. The sum of our preaching is, that God is light, or a most present and perfect remedy against the evils of ignorance, errors, falsehood, vices and miseries, which are in us: and that God in himself is most free from these evils, so that it is impossible for those that come unto him to be deceived, not to be illuminated and directed, not to be delivered from sins and misery, and not to obtain eternal life: Therefore it is necessary that my preaching and the rest of the Apostles should be excellent.
The other part of the Chapter follows, wherein he propounds partly negatively, and partly affirmatively, the notes or signs of him that is a true Believer, who shall be partaker of the good things promised in the Gospel. And the Notes are five.
Note 1. Is negatively propounded, with his confirmation. He that is a true believer doth not walk in darkness, is not given ever to sin, leading his life according to the lusts of the flesh: Because if any one profess himself to have communion with God (who is light and holiness,) and in 〈◊〉 mean time walketh in the darkness of his sins, he is an hypocrite and a liar, seeing that he doth not that which is right, but that which he professes with his mouth, he denies in his works.
Note 2. Is propounded affirmatively, He that walks in the light, or he that follows after holiness, that he may be conformable to God (who is light and perfect holiness) he is a true believer, having communion truly with God and the Saints, to whom the fruit also of Christ's death to the remission of sins doth wholly belong.
Note 3. Is negative. He that is a true Believer is not so just in his own eyes, that he denies that he cannot sin, either in word, or deed, or that he hath not sinned after Justification, or that he (as if he could not want the daily intercession of Christ, and the daily applying of his merit for the delivering of his conscience from new guilt) is not touched with the sense of sin▪ so that he must forthwith fly unto Christ as his Redeemer. For whosoever either in word or deed doth really so deny that he hath sin in him for the present, deceives himself, and is an hypocrite, in whom there is no sincerity.
Note 4. He that is a true Believer, is so affected with the sense of his sins, that he acknowledgeth them before God, and doth confess from his soul that he deserves eternal death, and that his guilt can no otherwise be expiated, but by the merit of the blood of the Son of God, and that he cannot be sanctified, but by the divine virtue of the Spirit of Christ, or be free from the pollution of sin.
Faithful ] The Apostle promiseth to him that doth so confess his sins, that upon the faithfulness and righteousness of God, he shall be absolved, and purged from the guilt of sin, or sanctified from the stain of it: For God is faithful, who hath promised these things, and God is just, who hath taken satisfaction from Christ the Surety, he doth not exact the debt from him, for whom Christ hath satisfied; but on the other side, he bestows all the good things upon him that believes, which Christ hath purchased for his salvation.
Note 5. Is negative. He that is a true Believer, doth neither deny, nor extenuate his sins past, as if either with that Pharisee he had performed all the commands of God from his youth; or as if there was no original sin, or as if it was not at all worthy of death: Neither is he impenitent, as if the sins which he had committed were light and venial, which need not the expiation of the blood of Christ, or as if there were not so much corruption in his nature, but that by his free will he might confide in his own strength, to dispose himself for grace, and merit it, or at leastwise be able to obtain it. For he that either so, or by any other means, directly or indirectly denies that he hath not sinned, and consequently denies that he is not, nor hath not been so guilty of death, that he needed such an expiation as the death of the Son of God is, he is a blasphemer against God (accusing him of a lie, who hath in his word condemned all as sinners, and guilty of death, and hath affirmed that there is no remission of sins, but by the blood of his Son) neither is the Word of God received by Faith at any time in his heart, i. e. neither hath he believed the Doctrine of the Law, not yet of the Gospel.
CHAP. II.
THe rest of the whole Epistle enforceth the use of the former Doctrine, to which end five Exhortations are propounded. The first to verse. 9. The second to verse. 15. The third to verse. 18. The fourth to verse. 29. The fifth to verse the last.
The first Exhortation is to the following after holiness, that they sin not; The Reasons of the Exhortation (besides a friendly compellation) are eleven.
Reas. 1. Because this is the end and use of the Doctrine of the Gospel, and the Apostles writing. These things write I unto you, that ye sin not, saith he: Therefore follow ye holiness.
And if] Reas. 2. If ye follow after holiness, the sins which perhaps ye shall fall into, shall be taken away through the intercession of Christ Jesus our Advocate and Lord: Therefore endeavor after holiness. When he names one Advocate, he excludes all others, for otherwise Christ was not simply our Advocate, but one of our Advocates.
The Righteous] Reas. 3. Confirming the former; Christ our Advocate is righteous, i. e. not only meet to intercede for sinners by reason of the Righteousness of his person, but also righteous in his office, who requires nothing of the Father in our behalf, but what is justly due to him interceding for us, from the covenant and merit of his death. Also he is Righteous, that he might cover us with his imputed Righteousness. And lastly, he is righteous, who upon the Covenant of Redemption promotes us in the following after Righteousness, and raises us up again, when we fall, and at length perfectly makes us righteous or holy: Therefore believers ought both to endeavor after holiness, and if at any time they fall into sin, to hope for the virtue of Christ's intercession.
Reas. 4. Confirming the second reason. The death and expiatory Sacrifice of Christ, was offered, not only for us, viz. elected out of the Jews, and converted to the Faith of Christ, but also for the sins of all the elect, or redeemed in the world: Therefore ye ought to beware of the evil of sin, which cannot be expiated, unless by the death of Christ, but if ye sin, ye may confidently expect the virtue both of the rich expiation, and intercession of Christ.
Reas. 5. By endeavoring sincerely to keep the commandments of God, as by a sure sign ye may know the truth of your Faith, or that ye truly believe in God, and love him sincerely: Therefore follow ye after holiness, or sin not.
Reas. 6. He that professes that he knows God, i. e. that he believes in him, and loves him, and doth not follow after holiness (for according to the style of the Gospel, to endeavor sincerely after holiness, is to keep the commandments) is an hypocrite, in whom there is no sincerity, or truth of Faith: Therefore endeavor after holiness.
Reas. 7. He that endeavors after holiness, proves the sincerity of his love towards God, which love is perfected or manifested to be sincere from an endeavor of keeping the word of God, and obeying it: Therefore ye ought to endeavor after holiness.
Hereby) Reas. 8. He that endeavors after holiness, or not to sin, or to keep the word of God, hath an evidence of his communion with God, and knows that he dwells in Christ by Faith: Therefore, &c.
Reas. 9. Confirming the former, whosoever professes that he hath communion with Christ, ought to endeavor after holiness, or to imitate Christ in his life and conversation: Therefore ye ought to endeavor after holiness.
Reas. 10. I require no new duty from you, when I urge you to follow after holiness, or the observance of God's commandments, but I repeat an old commandment, which ye have not only heard from the beginning, from Christ and his Ministers, but ye have had it also commended to you out of the Law and Prophets: Therefore endeavor after holiness.
Reas. 11. This Commandment is not old in the oldness of the letter, as in times past it was, so long as you lived irregenerate under the Covenant of works, when the Law did command, and conferred no strength to perform, but it is now in the newness of Spirit: To the performing whereof Christ will administer new grace to you: Therefore ye ought to follow after holiness.
Which ] What the New Covenant is, he expounds in the next words, affirming that the command is new, both in respect of Christ, who quickens the Commandment, and in respect of themselves, who were now by regeneration made new Creatures, i. e. to whom grace was administered, and was furthermore to be administered to obedience.
Because the darkness ] The reason is given to this sense, Because ye are not under the Law, but under Grace; ye are not in a state of irregeneration, but are renewed. For the darkness of the Legal Covenant, and the state of irregeneration, are passed away, and now Christ, who brings life and grace with him, and is the true light, is risen as the Sun of Righteousness, upon you that believe, and hath both communicated the light, and also the heat of life to you: Therefore the commandment is new to you, that ye ought to be encouraged to follow after holiness with more alacrity.
The second Exhortation drawing the former to the love of the Brethren: The Arguments of the Exhortation are ten ; besides those two which are next recited, and may also be referred hither.
Argum. 1. Whosoever professeth himself to be in the light, or regenerate, and hateth his Brother, he lies yet unregenerated in the darkness of ignorance and sin: Therefore ye ought to endeavor after brotherly love.
Argum. 2. He that loves his Brother, remains in the light, and perseveres in the way of truth, in part possessing the lot and condition of the Saints: Therefore ye ought to follow after, &c.
And none occasion of stumbling] Argum. 3. He that loveth his Brother, doth neither stumble himself in the way of holiness (always seeing whither he goes, viz. to God by Faith in the way of obedience) nor is he an occasion of stumbling to others, whereby they may either be drawn into sin, or hardened in it: Therefore ye ought to endeavor after brotherly love.
Argum. 4. He that hateth his Brother, he wholly lies and perseveres in sin, and swerving from the right way, which leads to salvation, he is carried to a precepice, not knowing whither he goes, because his mind is darkened with sin: Therefore ye must follow after brotherly love.
Argum. 5. O faithful Children, both God's and mine, your sins are freely forgiven you, for Christ's name sake, i. e. for the merit of Christ which is preached to you, and is through Faith apprehended by you: Therefore this Exhortation which I have written, being to holiness, and brotherly love, ye are bound to obey it.
Argum. 6. From the faithful of every age and order without exception is required the following after holiness and brotherly love: by name from the Fathers, who are therefore bound to obey, because ye are admitted to the knowledge of the ancient of days, or the eternal Son of God, knowledge of whom hath made you more blessed, than all that knowledge of things you have gained from the use and experience of many years: Therefore ye ought to follow after, &c.
Young men] Argum. 7. Because as all, so young men are bound to obey, because victory is granted to them against the Devil, in Christ, in whom also strength is administered for their daily conquering, which victory exceeds all warlike praises.
Little Children] Argum. 8. Because as all, so are the faithful little children bound to obey these Exhortations, because, although they are not so skillful in worldly matters, God hath manifested himself to them, a Father in Christ, and hath given them to acknowledge God, their Father: Therefore, &c.
Father] Argum. 9. Inforcing the sixth Argument, Because, as all, so in the first place; The faithful Fathers are bound to obey the Exhortation, because it is given to them rather than to others, to know the Eternal Son of God, which benefit ought again and again to come into their consideration.
Young men] Argum. 10. Reinforcing the seventh Argument, because as all, so also the faithful young men 〈…〉 to obey the Exhortation, seeing that God in Christ hath first of all endued them from above with spiritual strength, which is far more excellent than natural; Secondly, And hath put his word into their minds by the Spirit, that by Faith it might always abide in them: Thirdly, And hath also given them, that through Christ they may overcome the Devil, also these Arguments make much to the following Exhortation.
Exhort. 3. To beware of the love of the world, and of those things that are in it. By world he understands the condition of unregenerate men, wherein they please themselves, and think themselves happy. By those things which are in the world, he understands the enticements or the good things thereof, wherewith unregenerate men are taken, such are pleasures, riches, honors. To love, is to prize, to affect. The Arguments of the Exhortation are four.
If any man] Argum. 1. The love of the world binds the heart to worldly things, and excludes the love of God, or of the Father, for the heart cannot be carried out to contrary desires, or serve contrary Masters: Therefore have a care ye love not the world.
Argum. 2. Confirming the former, The studies of worldly men, whereunto men are carried with a full carreere, are such as the lust of the flesh, or sensual pleasures, of gluttony, or uncleanness; The lust of the eyes, or covetousness inordinately affecting matters of profit, and the pride of life, or an excessive desire of honors; Those desires (saith he) are not of God, but from the corruptions of unregenerate men: Therefore have a care▪ &c.
Argum. 3. The condition of worldly men, and those things which seem to be pleasant in this condition, are various, and will by and by pass away: Therefore they are not to be loved.
But he] Argum. 4. He that renounces his perverse will, and the will of wicked men, and endeavors to do the will of God, shall live forever: Therefore ye ought to beware of the love of the world. And these Arguments conduce much to those things that follow.
Exhort. 4. That they beware of seducers, and do not depart from the true Faith, but that they continue constant in the Faith and Obedience of the Truth.
Little Children ] The Reasons of the Exhortation are fifteen.
Reas. 1. That as little children, ye have need to take heed: Therefore ye are bound to beware.