as the body is one and hath many members and all the members of that one body being many are one body so also is Christ. Argum. 8. Christ Mystical or Christ is one Body with the Church consisting of many members and they instructed with variety of gifts Therefore as in the humane so in the Mystical Body there ought to bee concord in the use of gifts Vers. 13. For by one Spirit are wee all baptized into one body whether wee bee Jews or Gentiles whether wee bee bond or free and have been all made to drink into one Spirit Argum. 9. All the faithful are joyned together in the Sacrament of Baptism and the Lords Supper or the union of all the Faithful into one Church and partaking of one life in one body and one Spirit is signified in the Sacraments Therefore you ought not to disagree amongst your selves about the diversity of gifts Vers. 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body Is it therefore not of the body 16. And if the ear shall say Because I am not the eye I am not of the body Is it therefore not of the body Argum. 10. Seeing the condition of the body requires necessarily plurality of members and by consequence diversity it will follow that the meanest offices in the least gifts are as well of the body as the most excellent offices and gifts And if they should exclude themselves they would not do less foolishly than if the foot should deny that it was the hand or the ear deny that it was the eye and for this cause should conclude that it is not of the body Therefore there ought to bee no dissention amongst you because of the diversity of gifts Vers. 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling 18. But now hath God set the members every one of them in the body as it hath pleased him 19. And if they were all one member where were the body 20. But now are they many members yet but one body Argum. 11. Even as if the body was one member three inconveniences would follow 1. The rest of the members should bee excluded and the more noble senses ver 17. 2. The change should bee made contrary to the wise dispensation of God who hath otherwise appointed diversity of members ver 18. 3. The change should bee contrary to the nature of an organical body for the very organical body should bee destroyed ver 19. Because God hath made one organical body of many members ver 20. So in Ecclesiastical Functions if there was but one Function three inconveniences would ensue 1. The other offices would bee extinct 2. The dispensation of God would bee destroyed 3. The Organical Church it self would bee overthrown which now consists of many offices united together into one body Therefore concord and agreement is to bee regarded Vers. 21. And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you 22. Nay much more those members of the body which seem to bee more feeble are necessary Argum. 12. As in a natural body the superiour and more excellent members cannot bee without the inferiour which are most necessary therefore they are friendly each to other so it is in Ecclesiastical functions therefore ought they to bee assisting one to another Vers. 23. And those members of the body which wee think to bee less honourable upon those wee bestow more abundant honour and our uncomely parts have more abundant comeliness 24. For our comly parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked Argum. 13. As in the body natural that there may bee an agreement those members which are more infirm are most honoured and necessary by the appointment of God so ought it to bee in Ecclesiastical functions Therefore in the chusing of Deacons rather than Pastors care must bee had that other things being alike men of the fairest fortunes may bee elected for the adorning of this inferiour office Vers. 25. That there should bee no Schism in the body but that the members should have the same care one of another Argum. 14. As the Natural body would come to ruine by Schism if the members should strive among themselves and should not regard each other So in Ecclesiastical functions Therefore concord is to bee highly regarded Vers. 26. And whether one member suffer all the members suffer with it or one member bee honoured all the members rejoyce with it 27. Now yee are the body of Christ and members in particular Argum. 15. As amongst the superiour and inferiour members of the body there is a sympathy in joy and grief so it ought to bee amongst the Governours and Ministers of the Church Therefore the greatest accord Hee gives the Reason of it Because yee saith hee are the body of Christ and members in particular i. e. such as ought as members to agree with the whole body the Church and amongst your selves And here is the common Apodosis of the whole similitude taken from the body from vers 12. to this 27. verse Vers. 28. And God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings helps governments diversities of tongues Now in order hee reckons up the Ministers of the Church as much as might bee sufficient to restrain the ambition and envy that was among the Corinthians The Authority of Paul by name and of the other Apostles was prejudiced by the subtil and Eloquent Doctors amongst the Corinthians as is manifest in the second Epistle Therefore hee asserts the dignity of the Apostles in the first place as those that were appointed of God to lay the foundation of all the Churches Concerning the Evangelists and Prophets extraordinary either there was no question amongst them or the dignity of the Ministers of the Gospel extraordinary being asserted in the vindication of the Apostolical office concerning the authority and dignity of the Evangelists and Prophets extraordinary whose Ministery was common to all the Churches and subservient to the Apostles it was manifest and apparent enough Secondly Hee determines concerning Prophets by which name as shall appear chap. 14. hee understands Pastors who applied in their Sermons the doctrine to usefulness whose gift was the word of wisdome as verse 8. In the third place hee names Teachers who although they were not eloquent and prudent for the application of the doctrine to all the uses of the Church yet they had a word of knowledge that they were able to apply the general Doctrine to the capacity of the Church These are the functions which were imployed in the Word and Doctrine and therefore the more eminent In the fourth place hee sets down those who in the
and Gentiles become one seed i. e. one Christ mystical by faith Lastly vers 17. Hee concludes that this Covenant confirmed by a sacrifice after the manner of a Will and established by God with relation unto Christ could not bee made void or of none effect by the Law which was given four hundred and thirty years after The Promise Hee includes a reason why this Covenant could not bee changed by the Law viz. because the Covenant is Gods absolute promise which as it were obligeth God promising that he cannot change it But the Law hath the nature of a commandement which bindes not the Legislators but the subject For the Legislator can change Laws but hee cannot change absolute promises Therefore the Law after so many years made cannot disanull the Covenant or the promise absolutely made to Abraham Vers. 18. For if the inheritance bee of the Law it is no more of promise but God gave it to Abraham by promise Lest any one should object that the Law and the Promise may be conjoyned Hee answers and adds Arg. 16. If the inheritance be of the Law or works then not of the free promise for the one of these takes away the other but the inheritance is freely given to Abraham by a free promise Therefore not of the Law and consequently because the inheritance or life eternal is not of the Law or any works neither shall justification bee by the Law but only by grace through faith Vers. 19. Wherefore then serveth the Law It was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one Hee moves a question concerning the use of the Law inquiring to what purpose the Law was made Hee answers and adds Arg. 17. The Law is given that transgressions might bee manifest and held in as it were with some bridle untill Christ should come who is the seed to whom the promise of blessing is made Therefore seeing that onely the manifestation of sin cometh by the Law justification is not by the Law but by Christ or by faith And it was necessary to the manifestation of sin that the Law should bee renewed because the Jews sinned and yet did neither acknowledge the power of sin nor their own impotency to obey the Law Therefore the Law was urged until that compleat seed arose made up of Jews and Gentiles united the partition Wall between the Jews and the Gentiles being thrown down into one body with their head Christ by Faith Ordained Argum. 18. A terrible manner of giving the Law by the Ministery of Angels and by the hand of a Messenger or Mediator it was a sign rather of discord than of peace and concord betwixt God and men Because a Mediatour or a Messenger useth not to bee onely of one party seeing no man disagreeth with himself but of parties whereof one hath made a breach with the other But God is one and alwaies constant to himself Therefore the dis-agreeing party is man and the manner of making the Law did both signifie and argue that This is the force of the Argument which being granted reconciliation is not made but discord betwixt God and man remaineth by that Justification is not But the Law being given reconciliation is not made but discord betwixt God and the people remaineth as it appears from the manner of giving the Law Therefore Justification is not by the Law Vers. 21. Is the Law then against the Promises of God God forbid For if there had been a Law given which could have given life verily Righteousness should have been by the Law Hee propounds another question whether the Law is contrary to the Promise shewing to men the contrary waies of justifying Hee answers by denying and adds Argum. 19. If a Law had been given which could communicate life to sinners and strength for the performing those things that were commanded surely Justification had been by the Law wee may assume But such a Law is neither given to sinners nor can bee Rom. 8.3 Therefore Justification is not by the Law Vers. 22. But the Scripture hath concluded all under sin that the Promise by Faith of Iesus Christ might bee given to them that beleeve Argum. 20. The Law of God and the whole Scripture hath concluded all men and whatsoever commeth from man under sin and renders all men guilty of sin that now nothing else can remain to man but Faith in Jesus Christ by which the Promise of free blessing belongs to all that beleeve Therefore Justification is not by the Law but by Faith For if all are sinners no man by Works no man but by Faith can bee saved Vers. 23. But before Faith came wee were kept under the Law shut unto the Faith which should afterwards bee revealed Argum. 21. From the end and use of external Discipline before the comming of Christ in the Church of the Jews who were daily urged under a curse to perform Obedience to the Law according to the Covenant They were daily instructed by the yoak and observance of Ceremonies imposed touching due Obedience to the commands of their impotency to obey the Law and of their manifold sins they were also daily taught that they should flie to the Altar to sacrifice to washings that by this Discipline they might acknowledge themselves to be sinners and not to bee freed but by the oblation of the Lamb of God that was to come and by expiation in his blood or by Faith in the promised Messias From hence is the Argument wee Jews before the comming of Christ or before the full revelation of the Doctrine of Faith come were kept under the external Discipline of the Legal Covenant as under a Garrison circumscribed with boundaries that wee might not by any way turn our selves from the curse unless unto that Faith alone which was to bee revealed i. e to seek Righteousness and a blessing in the promised Messias Therefore wee are so far from Justification by the Law that on the otherside by the Discipline of the Law the ancient Church was shut up in streights and compelled to look unto Justification alone by Faith But the Discipline of the Law is abused by many to a contrary end yet this was the end of the Legal Discipline instituted by God Vers. 24. Wherefore the Law was our School-Master to bring us unto Christ that wee might bee justified by Faith Argum. 22. Illustrating and confirming the former The Law or the external form of the Legal Covenant like a School-Master sent to us by God did instruct our childish Church and lead it by the hand to Christ that wee might bee justified by Faith Therefore wee are so far from Justification by the Law that on the other side unless wee bee justified by Faith the Law is frustrated in its end For what else did the Law do by propounding moral Precepts
and hypocritical faith but the lively faith effectually working by charity towards all Saints and openly manifested to mee an Apostle and others Therefore you Ephesians should bee confirmed in the faith Vers. 16. Cease not to give thanks for you making mention of you in my prayers Arg. 2. You are esteemed worthy that thanks should bee daily given unto God for you even as I do Therefore you ought to bee strengthened in the faith of the Gospel Mention Argum. 3. Because the sincerity of your faith is manifested in the love of the Saints I continually keep you in my memory and make daily mention of you in my prayers begging that the work of God may bee perfected in you and your faith confirmed Therefore unless you think the motion of the Spirit in mee who pray for you bee in vain you ought to have your faith strengthened Vers. 17. That the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of Wisdome and Revelation in the knowledge of him Now hee comes to set down the summe of his prayers which hee put up for them wherein are contained the other Arguments for the confirmation of their faith Give unto you Arg. 4. In praying that God would give them the Spirit of Wisdome and Revelation hee intimates that they have more and greater causes viz. in the Scripture which is the fountain of Wisdome and the summe of saving Revelation for the confirmation of their faith than they did yet understand You have such and so many Arguments in Scripture for your confirmation in faith that I cannot wish any thing more to the strengthening of faith than a larger measure of the working of the Spirit of God that having more wisdome given you and the mysteries of the word being more clearly disclosed to you you may know what is the mind of God and Christ towards you Therefore even from this my evidence and prayer for you you ought to bee confirmed in the faith The God of our Lord Arg. 5. Drawn from the description of God of whom this gift is craved God who bestows the Spirit of faith or of wisdome on the Saints is the glorious God and Father of our Lord and of all us the servants of Christ who both out of Covenant as hee is our God and out of fatherly affection as hee is our Father will give the Spirit of faith to you upon our request for it Therefore even from those relations which pass between God Christ and you you should bee strengthened in faith Vers. 18. The eyes of your understanding being inlightned that yee may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints Argum. 6. It is not possible that I should express with tongue what and how great those good things which God by calling you to Christ hath commanded you to hope for or how glorious the riches of that inheritance are which is prepared for you in the sanctuary of heaven I only beg that your eyes may bee inlightned that yee may apprehend them Therefore c. Vers. 19. And what is the exceeding greatness of his power to us-ward who beleeve according to the working of his mighty power Argum. 7. That power of God is unspeakable which hee hath put forth into act in the converting you to and in thus long upholding you in the faith and which hee hath in a manner bound himself that hee will put forth that so by the infinite power and efficacy of his strength beleevers may bee carried on to salvation I onely pray for the illumination of your eyes that yee may know it Therefore c. This Argument hee confirms by a threefold comparison 1. Of the power of God with the adversaries power and with the Ephesians weakness in which respect hee calls the greatness of that power super-excellent which was actually apparent in them that they might know there was no power in Satan the world sin death or any other hindrance without them which the greatness of the power of God doth not and will not for ever overcome 2. Of the powerful work of God in their conversion with the original of that work that is Gods Omnipotency in which respect hee makes mention of the efficacy or working of his mighty power that they might know the work of God in converting them and induing them with faith and holiness was such a manifestation of that working which proceeds from the actual and exerted power of the Omnipotent God as was suitable to Omnipotency and becoming an Omnipotent God in a word it was a work very well befitting God 3. Of the power of God now actually declared in their conversion with that power which God had shewn in raising Christ from the dead 1. That they might know that as a great power was required to a mans conversion regeneration and endowment with faith and other saving graces as to revive one dead and buried 2. That they might know the very same power was exercised in our conversion as in Christs Resurrection 3. That they might understand it was no less easie for God to bring to pass all other things which pertained to the perfecting of our salvation than it was for him to perform the fore-mentioned particulars Vers. 20. Which hee wrought in Christ when hee raised him from the dead and set him at his own right hand in heavenly places Argum. 8. Taken from the raising up of Christ our Head Christ our Head who was killed in our stead God raised from the dead in our stead and for our good unto eternal life Therefore you who are his members even in the midst of afflictions and in death it self should bee stedfast in Faith touching your deliverance And set him Argum. 9. From Christs ascension and sitting at the right hand of the Father Christ our Redeemer is ascended into Heaven and reigns with the Father being partner in that great authority that hee might take us into fellowship in that happiness and make us partners of that condition in which hee is Therefore you ought to bee confirmed in the Faith and hope of your future glorification in Heaven unless you imagine Christs dominion is to no purpose Vers. 21. Far above all Principality and Power and Might and Dominion and every name that is named not onely in this world but also in that which is to come Argum. 10. Christ even in his flesh is exalted far above all both Angels and Men so that nothing should bee so high so powerful so excellent either in the earth this present world or in Heaven the world to come as that Christ should not bee infinitely higher even as hee is man and therefore there is not any thing wanting in him to the perfecting nor can any thing oppose him to hinder him from perfecting our salvation Therefore you should bee strengthened in the Faith of the Gospel Vers. 22. And hath put all things under his feet
Saints cannot finde out nor the needs of all men exhaust or consume Vers. 4. And this I say lest any man should beguile you with intising words 5 The endeavour and care of the Apostle is that the Colossians may not bee seduced by the false Apostles and that they might bee fortified against all the Impostures of them who by teaching that which Christ hath not taught did draw the unstable and unwary from Christ partly by Paralogisms and Sophistical Argumentations partly by insinuating and covering their errours with a painted eloquence to which subtilties of the false Apostles hee aims in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beguile and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enticing words Vers. 5. For though I bee absent in the flesh yet am I with you in the Spirit joying and beholding your order and the stedfastness of your Faith in Christ. 6 His endeavour concerning their salvation The joy which he received concerning the Doctrine and Discipline rightly setled amongst them not onely from the relation of Epaphras but from a Prophetical Spirit or the inspiration of the Holy Ghost dictating this Epistle for although hee was absent in body yet hee beholding all things by the Spirit hee did greatly rejoyce upon the observation of the most beautiful order in all Ecclesiastical things and of their solid Faith in Christ So that hee could not but bee careful concerning the preservation of so famous an heavenly work amongst them left this order bee disturbed or his Doctrine corrupted by the subtilties of the false Apostles and arts of the Devil The Second Part. Vers. 6. As yee have therefore received Christ Iesus the Lord so walk yee in him The second part of the Chapter follows in which from his endeavour for their salvation and from the causes of this disputation undertaken against the false Apostles hee inferrs an exhortation to persevere in the Faith of Christ and to beware of corruptions The parts of his Exhortation are five 1 That they hold fast Christ Jesus already received by Faith who is the onely and true Saviour and admit no other invented by the false Apostles 2 That they being ingrafted into Christ by Faith so abide and lead their lives according to his prescription following the guidance of the Spirit of Christ. Vers. 7. Rooted and built up in him and stablished in the Faith as yee have been taught abounding therein with thanksgiving 3 That they endeavour for a most near and firm conjunction with Christ through the strengthening of their Faith according to the Doctrine of Epaphras Hee illustrates this soundness of Faith by a similitude taken partly from the firmness of trees spreading their roots deep in the earth partly from the stability of buildings solidly founded Abounding 4 That they bee not onely confirmed in the Faith but also make progress in it and abound to a fuller knowledge of the mysteries of Christ and that with a daily thanksgiving to God the Author of this so great a benefit Vers. 8. Beware lest any man spoil you through Philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ. 5 That they take heed to themselves touching seducers who take the people of God by their Impostures as beasts are taken in nets and make a prey of them Hee reckons three kindes of impostures whereof the first is Philosophy or a vain deceit so called not simply but as it exceeds its bounds and aspires to heavenly and spiritual things and doth from the model of corrupt and carnal reason determine concerning the doctrine in the word of God In which respect although it shews openly the form of wisdome yet it is found to bee vain deceit The other kinde is The tradition of men concerning the vain and superstitious rites invented by humane wit The third sort is the injunction of Legal or Levitical rites which are called here the Rudiments of the world because they are the earthly and carnal Rudiments of the ancient people by whom as by a Schoolmaster they were lead before the coming of Christ which after his coming vanished away like shadows Vers. 9. For in him dwelleth all the fulness of the God-head bodily Hee adds ten Arguments of his Exhortation all which prove that they must not go so much as a nails breadth from Christ Argum. 1. It is in vain to seek any thing necessary to salvation out of Christ seeing that in him or in his person the fulness of the God-head hypostatically united to the humane nature is founded so that hee necessarily seeks something to salvation out of God who seeks things that may bring salvation out of Christ Therefore wee must not depart from Christ. Vers. 10. And yee are compleat in him which is the head of all Principality and power Argum. 2. Christ is not onely a most full fountain in himself but also hee fills all the faithful beleeving in him insomuch that hee communicates to them righteousness and life eternal which hee hath in himself first by way of imputation further by the infusion of grace for grace till at length they are perfected Therefore wee must not seek for any thing out of him The head Argum. 3. Hee is the head of all Principality and Power even of the most excellent creatures in heaven and earth partly because hee created and governs all things even the Angels themselves partly because by the influence of his power hee upholds even the Angels and also men communicating to them whatsoever they injoy Therefore from him alone and in no wise from the most excellent Angels do wee expect any good Vers. 11. In whom also yee are circumcised with the Circumcision made without hands in putting off the body of the sins of the flesh by the Circumcision of Christ. Argum. 4. The truth of all Legal ceremonies is in Christ for in him the faithful have that which is prefigured by them as for example they have spiritual Circumcision wrought by the Spirit of Christ in the heart which consists in the subduing of the old man or the flesh or the body of sin which Circumcision was prefigured in the carnal Circumcision made by hands Therefore it is not fit that you should in the carnal Circumcision of those that Judaize seek anything out of Christ. Vers. 12. Buried with him in Baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead Argum. 5. Yee that beleeve in Christ are baptized which is the lawful sign of internal Circumcision set up in the place of Circumcision by Christ so that neither the internal thing yea nor the external sign of an internal thing is to bee sought after without Christ Therefore you must not depart from Christ. Buried Argum. 6. Yee beleevers have right to Christ dead and buried and communion with him in his death and burying and so right to all the benefits and effects of his death and burying in baptism
decrees and precepts of men as if as yet after the manner of children under Rudiments yee were obnoxious to such sort of Elements The force of this first Argument consisteth in these five things 1 Christ hath fulfilled that which was prefigured by Moses his ceremonies and by his death hath abrogated those typical ceremonies and that shadowy manner of teaching the Church and worshipping God so that the legal Covenant cannot exact any thing more from him than that which was paid and perfected in his death 2 Christ dying all in Covenant are dead judicially with him whose person Christ hath born Therefore the legal Covenant could exact nothing more from them for whose sake Christ dyed than the Laws of men required of those that are dead For all in him are reckoned as dead 3 All ceremonial Precepts in respect of the authority commanding were divine and heavenly untill Christ But now abolished through Christ they cease to bee divine and begin to bee humane elements or rudiments worldly and carnal not so much in respect to the things commanded as to the mundane authority commanding them 4 So long as the Colossians were not converted to Christ but did live in the world as worldlings free from righteousness so they were slaves to devils and men obnoxious to all manner of servitude and to all kinde of evil 5 But now after they were one body with Christ they were made free by faith and also were set at liberty from all evill neither ought they to submit themselves to any yoak unless to that which Christ would have them subjugated and consequently they ought not to bee subject in the business of Religion to the opinions and traditions of men Vers. 21. Touch not taste not handle not Argum. 2. Because those your superstitious commanders and authors of humane decrees by their precise prohibition of things left at liberty do also discover their tyranny and intolerable hypocrisie in the rigid exaction of their commands such as hee recites with some indignation Taste not touch not and the like in which they were not only willing to continue the Levitical Law contrary to the will of God but also to superadde their rigid exactions of the Law which was abolished Therefore do not yee subject your selves to them Vers. 22. Which all are to perish with the using after the commandements and doctrines of men Argum. 3. Because these corporeal things instituted by God to use that at length in using they might bee consumed and perish c. Therefore it is unjust to prohibit their use under the pretence of Religion Therefore do not yee subject your selves to these commands Of men Argum. 4. Because decrees of this sort are not the commands of God but the commands of men according to which God hath declared that he will not bee worshipped Therefore do not yee admit them Vers. 23. Which things have indeed a shew of wisdome in will-worship and humility and neglecting of the body not in honour to the satisfying of the flesh Argum. 5. With the confutation of an Objection because although these observations have a shew of wisdome as part of a voluntary and not compelled worship as exercises of humility towards Angels as of obedience towards the Governours of the Church as somewhat conducing to the mortification of flesh yet in very deed they have onely a meer shew of wisdome and are of no value or esteem before God Lastly so much as they seem to detract from the body so much they adde to the satisfaction of the flesh or corrupt nature which alwayes most earnestly desires in its forgeries about Religion to satisfie itself CHAP. III. THe second part of the Epistle is concerning the endeavours after a Christian life There are two parts of the Chapter In the first are contained general Exhortations pertaining to true piety and holiness of life to Vers. 18. In the other are special Exhortations which belong to certain and particular conditions of men to the end Vers. 1. If yee then bee risen with Christ seek those things which are above where Christ sitteth at the right hand of God The general Exhortations are Nine 1 Is to the study of heavenly things that they no longer spend their endeavours and labours in seeking earthly pleasures honours and riches but that they seek Christian vertues and those that pertain to eternal life If yee bee risen The Arguments of the Exhortation are six all which prove that wee ought to study heavenly things 1 In Baptism yee have taken upon yee a resemblance of the resurrection or of pursuing a new and spiritual life and ingrafted by Faith into Christ yee have communion with Christ rising who for the sake of his own as a surety hath risen to spiritual life and hath undertaken to raise Beleevers by the virtue of his resurrection communicated to them Therefore yee ought to indeavour after heavenly things Where Christ Argum. 2. Above i. e. in Heaven Christ as to the local presence of his body is our head and the fountain of all our felicity Therefore that yee may injoy him yee ought to seek things above The right hand Argum. 3. Christ sitteth at the right hand of God by which as man hee hath gotten the highest advancement and a name above every name that he may grant to us all things above Therefore things above are to bee sought by you Vers. 2. Set your affections above not on things on the earth Hee amplifies this Exhortation commanding that they savour heavenly things i. e. that they study to know esteem care for effect and with earnestness pursue those things which pertain to an heavenly life and not those things that pertain to this terrestrial life which although they may be lawful and necessary yet they are to bee looked after by the by onely Vers. 3. For yee are dead and your life is hid with Christ in God Argum. 4. Yee by Faith in Baptism are partakers of the death of Christ and are obliged by the virtue of his death to dye to the world and sin yea yee are dead to them or in respect of them viz. after a judicial and spiritual manner savour not any more those earthly things or serve them Therefore yee ought to savour and follow things above heavenly and not earthly things And your life Argum. 5. Although your life i. e. your Adoption your Righteousness your Inheritance your full Sanctification and Glorification is hid to the world yea to you your selves for the most part for now you receive them onely by Faith and a little possession of first fruits yet it is preserved in Heaven in its causes with Christ hid in God Therefore yee ought to savour and seek those things which pertain to life eternal Vers. 4. When Christ who is our life shall appear then shall yee also appear with him in glory Arg. 6. By answering an Objection arising from the former Argument although your life is now hid yet fully and openly it shall bee
the whole body are or the gifts of some member may become as to use and profitableness of good to all the members Vers. 15. And let the Peace of God rule in your hearts to the which also yee are called in one body and bee yee thankful Exhortation 7. That if any contention should arise amongst them the Peace of God should bee appointed the Moderatour of contention and all affections and having as it were a reward in its hand should determine what is to bee done Hee calls the Peace of God that which is from God that which pleases God and that which doth not command the loss of truth or any virtue but of our carnal affections To which The Reasons of the Exhortation are three 1 Because God hath called you to peace with himself and that you should follow it amongst your selves 2 Because yee are all members of one body 3 Because yee owe this thankfulness to God who hath made peace with you when hee might have dealt with you as enemies Therefore following peace amongst your selves bee yee thankful Vers. 16. Let the Word of Christ dwell in you richly in all wisdome teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with Grace in your hearts to the Lord. Exhortation 8. To study the Word of God and imploy your selves in it there are five branches of the Exhortation 1 That they derive the Word of Christ or the Christian Doctrine propounâ—ed in Scripture from the fountains and as a most acceptable guest entertain it in their minds and hearts that afterwards it might not depart from thence but there constantly abide 2 That they content not themselves that they have tasted the Word of Christ or that they have in some sort known it but they do their endeavour for the procuring a rich and plentiful measure of it to themselves 3 That from thence they learn to bee wise to their own salvation and the benefit of others 4 That they suffer the Word of Christ not to bee idle in them but that they prudently put it forth for the use of their neighbours that with mutual instructions they promote one anothers knowledge with mutual admonitions they may better order their conversations and every one stir up his own and others affections to the singing of holy Psalms Hymns and spiritual Songs composed of some spiritual matter by the Spirit and made for mutual edification 5 That they sing with their affections composed to holiness according to the measure of Grace given to them so that the Song may bee acceptable to God and may administer Grace to the hearers they beholding in the sincerity of their hearts the glory of God in their singing Vers. 17. And whatsoevr you do in word or deed do all in the name of the Lord Iesus giving thanks to God and the Father by him Exhortation 9. That they do all things in Christ i. e. in his name and authority through him or his grace and to him and his glory And because that cannot bee done but forthwith they must have new experiences of divine goodness towards themselves that they may give thanks to God alwaies in all things through Christ without whom God the Father will not bee praised by us nor will hee grant any thing to us but through his Son and in whom whatsoever things are sent in to us by God are turned to our good And these are the general Exhortations to common duties The Second Part. Verse 18. Wives submit your selves unto your own Husbands as it is fit in the Lord. The Other part of the Chapter follows containing special Exhortations to all degrees in a Family The Exhortations are five Exhort 1. Is to Wives with whom hee begins because their condition is harder and more difficult than mens and therefore it is no wonder if God speak first to them Hee requires of them that they bee subject to their own Husbands i. e. that they give them obedience honour and reverence but with a limitation in the Lord that their obedience bee in things lawful and for the command of the Lord to whom Wives are first subject and do owe obedience As it is fit The Argument of the Exhortation is from equity and comeliness for what is commanded is fitting from divine Ordination and from the Law of Nature Vers. 19. Husbands love your Wives and bee not bitter against them Exhort 2. To Husbands whom hee commands in the first place that they love their own Wives and that with a singular and holy affection and to rest satisfied in one Wife Further hee forbids them that they bee not bitter towards them either in word or deeds although they bee provoked by their infirmities but that they prudently rule them as it becomes Husbands Vers. 20. Children obey your Parents in all things for this is well-pleasing unto the Lord. Exhort 3. To Children with whom hee begins as before with Wives and afterwards hee will begin with Servants because their condition is harder and they have need of the instruction of God that they do that which is necessary for them to do of their own accord hee requires of these obedience from the heart toward their parents in all things viz. which their heavenly Father hath not prohibited The Argument of the Exhortation is this because the performance of this duty is most acceptable unto God Vers. 21. Fathers provoke not your children to anger lest they bee discouraged Exhort 4. Especially to Fathers who use to bee more severe than Mothers That they by reproaches injuries and cruel chastisements do not alienate the mindes of their children from them Besides the reasons which are contained in the relation betwixt Fathers and Children he expresly adds this one lest children used more severely at length should despair of thâ—â—r Fathers love and so bee discouraged Vers. 22. Servants obey in all things your Masters according to the flesh not with eye-service as men-pleasers but in singleness of heart fearing God Exhort 5. To servants wherein hee more largely insists because their condition is hardest The â—ranches of the Exhortation are six In the first hee mitigates the condition of servitude from this that it onely belongs to the carnal duties of this life and doth not infer any necessity of obeying in things unlawful In the second hee commands that they obey and serve in all things lawfull even when the commands are hardest 3. That they do that sincerely and faithfully not onely in the sight of their Masters but also when they are absent lest they bee accused of negligence 4. That they in sincerity of heart serve in the fear of the Lord. Vers. 23. And whatsoever yee do do it heartily as to the Lord and not unto men 5. That in all service the outward action draws its original from the minde and more inward affections from whence the outward action may bee derived 6. That they acknowledge the authority of God in the commands of their Masters and that
hee commends 1 From his sincerity in his Office that hee is a servant of Christ 2 From his special care of his flock for which hee did fervently every day pray unto God that the members of that Church might constantly persevere in knowledge in faith and obedience to the Divine will and might make increase to perfection 3 From his zeal for the salvation of the Colossians Laodiceans and Hierapolitans of the fervency of whose zeal the Apostle bears witness Vers. 14. Luke the beloved Physician and Demas Greet you Salut 5. Sent from Luke a Physician and from Demas who as yet had not revolted from the society of the Apostle Vers. 15. Salute the Brethren which are in Laodicea and Nymphas and the Church which is in his house Art 3. Containeth the salutation sent from the Apostle himself wherein he salutes in his own name the Laodicean brethren and Nymphas with the Church that was in his house So hee calls the family of Nymphas because it was instructed in godliness well governed as Churches use to bee Vers. 16. And when this Epistle is read amongst you cause that it bee read also in the Church of the Laodiceans And that yee likewise read the Epistle from Laodicea Art 4. Of communicating this Epistle to the Laodiceans who had need of the same doctrine by reason of their like danger from the false Apostles But hee mentions another Epistle written from Laodicea which some think to have been written by the Apostle whilst hee was at Laodicea and that now lost But it is certain that no Epistle could have been written by our Apostle from Laodicea because hee affirms Chap. 2. vers 1. That neither the Laodiceans nor the Colossians had ever seen his 〈◊〉 the flesh or had beholden him present in body It is more like to bee meant that the 〈◊〉 was written from those Laodiceans to the Apostle 〈◊〉 signified the state of that Church to him which the Apostle was willing to answer and satisfie by this Epistle whatsoever it was certain it is that it concerned the Colossian Church to read that Epistle and communicate this to the Laodiceans Vers. 17. And say to Archippus Take heed to the Ministry which thou hast received in the Lord that thou fulfil it Art 5. Concerning the admonishing Archippus the Minister of the Colossians and companion of Epaphras who as it appears was somewhat negligent and had need of admonition from the Council or Co-presbyters of his Church whom the Apostle commands 1 That they stir him up to the duties of his Office and to consider the weightiness of it 2 That they warn him to execute the Ministry as one that was to give an account of his Embassage committed to him of Christ. 3 That they furthermore seriously exhort him to accomplish the Office committed to him And the Apostle requires these things of the Colossians that Archippus might bee more stirred up when hee should perceive them not want Apostolical authority because the Church was to admonish him concerning the executing his Office Vers. 18. The salutation by the hand of mee Paul Remember my bonds Grace bee with you Amen Art 6. Containing the conclusion of the Epistle which the Apostle used to write in all his Epistles not by a Scribe as the body of the Epistle but by his own hand wherein hee 1 Salutes all 2 Hee shews the characteristical note of his Epistles lest they should acknowledge any Epistle as sent from him which hee himself with his own hand had not subscribed 3 Hee exhorts them that praying for him now lying in bonds they would learn patience and faith being invited to it by so illustrious an example 4 Lastly Hee wisheth them the grace of God from whence as from a fountain all good things may flow to them and hopes it will bee communicated to them Sealing all things which hitherto hee had writ as it were with the seal of faith Amen The First Epistle of Paul to the THESSALONIANS Analytically expounded The Contents THessalonica in times past was the Metropolis of all Macedonia in which Paul and Silas as it is supposed Act. 17. converted many in a little time among the Iews and also the Gentiles to the Christian Faith But afterwards a sedition being stirred up by them that beleeved not they were by force cast out from thence The Apostle first of all betook him to Berea afterwards to Athens And in the first place hee sends away Timothy to them that hee might comfort the afflicted Afterwards Timothy being returned and hee understanding the constancy of the Thessalonians sends this Epistle in which he confirms them in the Faith and exhorts them to a life worthy of their holy Profession There are two principal parts of the Epistle In the first after his endeavour to confirm them in the Faith of Christ and perswasion of his affection towards them hee encourages them to constancy Chap. 1 2 3. In the second part hee instructs and exhorts them to an holy life inserting consolation touching the resurrection of the dead Chap. 4 5. CHAP. I. AFter his Apostolical salutation vers 1. In the rest of the Chapter hee confirms the Thessalonians in the Faith by giving thanks to God for their sincere conversion Vers. 1. Paul and Sylvanus and Timotheus unto the Church of the Thessalonians which is in God the Father and in the Lord Iesus Christ Grace bee unto you and Peace from God our Father and the Lord Iesus Christ. The persons saluting are Paul Timotheus and Sylvanus who otherwise is called Silas whom that the Thessalonians might know to bee those who had taught them hee takes into the society of his testimony concerning the truth of this Doctrine and his respects towards the Thessalonians The Church which is saluted is described from its holy communion no◠onely with God the Father whom the unbeleeving Jews do falsely boast that they worship but also with his Son Christ whom the unbeleeving Heathens and Jews did reject Furthermore hee praies for Grace and Peace for them from God the Father and Christ signifying that true happiness which proceeds from the Grace of God which as it is purchased for Beleevers by the merit of Christ so it is applied by the intercession and efficacy Vers. 2. Wee give thanks to God alwaies for you all making mention of you in our prayers In the remaining part of the Chapter giving thanks for the sincere conversion of the Thessalonians he confirm◠them in the Faith by nine Arguments which both prove that they ought to bee strengthened in Faith and also contain the reasons of giving thanks Argum. 1. The remembrance of your conversion to the Faith is exceeding pleasant to mee for which I cannot but give thanks to God and daily pray that yee may persevere Therefore yee ought to bee strengthened in Faith Vers. 3. Remembring without ceasing your work of Faith and labour of love and patience of hope in our Lord Iesus Christ in the sight of God and our
poverty by idleness but by calamity lest they waxe sloathful in the actions of any vertue but go couragiously forward to do thâ—se things which are decent and excellent Vers. 14. And if any man obey not our word by this Epistle note that man and have no company with him that hee may bee ashamed Exhort 7. That they note the refractory and brand them that obey not the Apostolical doctrine that is that they excommunicate those which is manifest from this that hee commands that they have no society with him that is thus noted which is the consequent of excommunication and for this end commands that the excommunicate person segregated from the society of others being ashamed might enter into himself and repent Vers. 15. Yet count him not as an enemy but admonish him as a brother Hee expounds the Commandement that they bee not cruel toward the excommunicated person or esteem him as an enemy but to shew their hatred to his sin that the excommunicated person may understand that under that severe correction there is brotherly love and so hee may bee reduced into favour with God and the Church by repentance Vers. 16. Now the Lord of peace himself give you peace alwayes by all means The Lord bee wiâ—h you all The Epilogue remains whereof there are three Articles In the first hee praies the God of Peace so to direct their waies and bridle the turbulent spirits of the disobedient that they may injoy peace towards God and amongst themselves and with those that are without which work did require a divine hand Furthermore hee praies that God by his gracious presence would bee alwaies present with them all Vers. 17. The salutation of Paul with my own hand which is the token in every Epistle so I write Artic. 2. Contains the obsignation of the Epistle by the subscription of Paul himself who for the most part did use the help of Scribes in writing the body of every Epistle but hee subscribed the conclusion with his own hand that his genuine Epistles might bee known from the adulterate and counterfeit which were carryed about in the name of Paul and by Impostors thrust upon the Churches Vers. 18. The Grace of our Lord Iesus Christ bee with you all Amen Artic. 3. Contains the Apostolical vote set down by his own hand wherein hee wishes the eternal influence of the Grace of Christ as the fountain of all good things to them for their sanctification and salvation The First Epistle of Paul to TIMOTHY Analytically expounded The Contents THe Apostle departing from Ephesus into Macedonia did not think it sufficient to commit the Church of Ephesus now publickly founded to the care of ordinary Pastors but desired the Evangelist Timothy that hee would tarry there a while to establish the Church in all things that appertained to Doctrine and Discipline which work being accomplished the Apostle intended to call him back and imploy him for the confirming of other Churches as appears in the end of the Epistle and other places But because Timothy was young as yet and might seem not sufficiently furnished with authority for the restraining of unruly men which possibly might make insurrection against him in this Epistle hee doth not onely admonish him concerning his office as one that hee knew very well instructed already but all the Churches and their Governours are informed touching the Authority of Timothy and their own duties The special parts of the Epistle are six according to the number of the Chapters In the first Chapter hee laies down the manner of his preaching the Law and the Gospel duly and with profit In the second Chapter hee sets down how Pastors and Hearers Men and Women ought to behave themselves in their publick prayers and Ecclesiastical meetings In the third Chapter hee treats of the right institution of Pastors and Deacons and concerning the Heads of Doctrine whereof they were to take special care In the fourth Chapter hee speaks of avoiding the Apostacy that was comming and touching the diligence which ought to bee used by a faithful Pastor to that end In the fifth Chapter hee treats of private admonitions to bee performed by the Elders and how they ought to carry themselves toward Widows and other Elders In the sixth Chapter hee delivers Precepts to Timothy wherein hee is instructed what hee ought to teach concerning Christian duties as well of private persons as of Ministers CHAP. I. BEsideâ— the Inscription which is contained in the two first verses There are three parts of the Chapter In the first hee enjoyns Timothy to observe the right method and course of teaching and to suppress the perverse Teachers of the Law to vers 12. In the second hee asserts his Apostleship that with authority it might bee avouched by Timothy as hee had commanded to vers 18. In the third hee encourages Timothy to carry himself stoutly in the discharge of his Ministery Vers. 1. Paul an Apostle of Iesus Christ by the Commandement of God our Saviour and Lord Iesus Christ which is our hope The Inscription of the Epistle wherein 1 That hee might win authority to this Epistle Paul affirms that in writing of it hee fulfilled his Apostolical Embassage for Christ 2 Hee confirms his Apostleship by a special command from God the Father whom hee calls the Saviour because hee is the Author of our Salvation who had called him to the office of an Apostle and used him in the execution of his office about the present matter hee was in hand with 3 Hee confirms his Apostleship from the command of our Lord Jesus Christ whom hee calls our hope because the Author the meritorious cause the object and the finisher of our hope Vers. 2. Unto Timothy my own Son in the Faith Grace Mercy and Peace from God our Father and Iesus Christ our Lord. Timothy to whom this Epistle is written is called the Son of the Apostle not simply but in 〈◊〉 Faith because hee was his Disciple and as the Son represents the Father in face and manners so Timothy resembled Paul in Doctrine and an holy conversation In his salutation hee wishes to Timothy 1 Grace i. e. the renovation of the Image of God from the fountain of Gods free good will 2 Mercy i. e. free remission of sins because hee knew that the holy young man affected with the sense of his sins with many tears did daily prostrate himself before God 3 Peace i. e. Quietness of conscience and joy from the apprehension of divine favour and finally a compleat felicity in the life to come which is comprehended under peace Vers. 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other Doctrine The first part of the Chapter follows touching the right manner of teaching wherein after hee had confirmed to Timothy not an ordinary Episcopacy in the Church of Ephesus but a special temporary and extraordinary Commission hee repeats the command
to a right knowledge and profession of the truth For the Apostle doth not declare any thing concerning the total loss of faith in Christ but on the contrary hopes for their repentance and their possible salvation hereafter CHAP II. IN this Chapter hee delivers four Precepts wherein all the faithful are to bee instructed how they ought decently to behave themselves in their publick Assemblies both men and women Vers. 1. I exhort therefore that first of all supplications prayers intercessions and giving of thanks bee made for all men Precept 1. That prayers in the publick Assembly especially might not bee neglected but that supplications ought to bee made for the turning of evils away and prayers for the obtaining of good things intercessions for other men and thanksgiving for benefits received in publick prayers which the whole Church the Pastor going before ought to conceive and that for all sorts of men bee they of what condition they will Vers. 2. For Kings and for all that are in authority that wee may lead a quiet and peaceable life in all godliness and honesty Hee expounds the special Precept and in particular commands them to pray for Kings and all Magistrates in great places who because they sit at the helm of the Commonwealth ought to bee most dear to us and upon that account ought they to bee mentioned by us in the prayers of the Church Peaceable The Reasons of the Precept are nine Reas. 1. From the profitable end because the Magistrates being safe and managing their offices in peace the faithful may lead a quiet and peaceable life In godliness or obedience to the first Table And honesty or obedience to the second Table Therefore must wee pray for them Vers. 3. For this is good and acceptable in the sight of God our Saviour Reas. 2. To pray for Kings and all orders of men is good or acceptable unto God Therefore ought wee to pray for them God is said to bee our Saviour because although Christ is our Saviour by special office yet in the effecting and execution of his office hee doth not actually save us but with the Father and the Holy Spirit Vers. 4. Who will have all men to bee saved and to come unto the knowledge of the truth Reas. 3. Confirming the former God will have all sorts of men therefore some amongst Kings and Magistrates and all orders of men to bee saved and come to the Faith of the Gospel Therefore hee wills that wee pray for all sorts or men and by name for Kings and those in authority concerning whom wee are obliged to hope well Vers. 5. For there is one God and one Mediatour between God and men the man Christ Iesus Reas. 4. Although men are distinguished several waies amongst themselves and there are divers orders whereof many are strangers to the Faith and many enemies yet it is enough to engage our prayers for all because God is one under whose power and dominion all are comprehended and that God is the God of the Jews as well as the Gentiles without acception of persons Therefore ought wee to pray for all sorts of men And one Mediatour Reas. 5. What ever distances there are amongst men by which they may bee distinguished from each others it is enough notwithstanding to ingage us to pray for all because to all Nations and all conditions of men there is one Mediatour appointed betwixt God and men by whom an access is open to all that come unto him Therefore ought wee to pray for all The man Reas. 6. Wee have reason to pray for all men inasmuch as that One Mediatour of all men is Man By the incarnation of the Word by the common bond of humane nature hee is united to all mâ—n viz. Jesus Christ who intercedes for all i. e. for his sheep collected out of all sorts of men Therefore wee ought to pray for all Vers. 6. Who gave himself a ransome for all to bee testified in due time Reas. 7. Christ gave himself a full and sufficient price of Redemption for men of all kinds Therefore ought wee to pray for all sorts of men A Testimony Reas. 8. The Gospel or Testimony of Christs redeeming all sorts of men which God had designed in due time to reveal is now made manifest Therefore in making prayers for all men the testimony of this truth is to bee produced in Christian Churches Vers. 7. Whereunto I am ordained a Preacher and an Apostle I speak the truth in Christ and lye noâ— a Teacher of the Gentiles in faith and verity Reas. 9. The preaching of this Testimony or Gospel and the Doctrine of the price of Redemption paid for all sorts of men by Christ is in special manner committed unto mee that I might bee also a Teacher of the Gentiles to instruct them in the Faith and all Truth which leads to eternal life seeing therefore I know that many of the Gentiles are to bee saved and now I publickly teach you this prayers ought publickly to bee made in all Christian Churches for all sorts of men In the mean time because hee knew that some amongst the Jews would take ill the mentioning of his Apostleship and his embassage to the Gentiles hee confirms that expression of his being senâ— to the Gentiles with a grave asseveration lest any one should doubt Vers. 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting Those things that follow belong to the circumstances of publick worship Therefore the second Precept follows touching persons fit for conceiving publick prayers in the Church Also concerning the place and dispositions both of the soul and body accommodated to that matter As for the persons Hee commands the men onely not women to speak in the Church and to precede the people in their prayers In every place As to the place hee shews according to that prediction of Christ Ioh. 4. that all difference of places which was in the Old Testament when they were thrice a year to meet at the Temple in Ierusalem and their face was to bee turned to the Sanctuary whether they were near or afar off from the Temple is taken away and that now liberty is granted that Christians in every place may honestly and decently celebrate their Assemblies Lifting up As to the body hee requires that the gesture should bee such as may testifie reverence to the divine Majesty and may enkindle our devotion which kind of gesture is the lifting up of the hands whether they bee spread abroad or closed together Purely As for the whole man and chiefly the soul hee requires first Integrity and innocency of life which hâ—e means by purity of hands 2 That wrath bee laid aside strifes and all evil affections that they all bee of one accord 3 That they make no doubt whether God will hear or grant those things which wee who come to him by Jesus Christ ask of him according to his revealed will Vers. 9. In like
the word and doctrine because they are wholly set apart to the word and prayer Therefore it is fitting that they should bee liberally maintained Hee calls the stipend given them by the name of Honour because of such moment is their work that it cannot bee valued at any rate And because the stipend which is allowed them is to bee given not upon the account of wages but an Honorary or an honourable reward Vers. 18. For the Scripture saith Thou shalt not muzzle the Oxe that treadeth out the corn and the labourer is worthy of his reward Hee layes down two Reasons of the Precept 1 From Deut. 25.4 Where from the Allegory of an Oxe treading out the corn with his feet God commands that the Pastors of the Church should bee maintained reasoning from the greater to the less Worthy 2. From Levit. 9. or Luke 18.7 Where from the Precept of giving a due reward to the labourer it is gathered from the less to the greater Honour is much more to bee repayed to him who is not an hireling but a Father and a laborious Pastor Vers. 19. Against an Elder receive not an accusation but before two or three witnesses Precept 2. That an accusation against an Elder bee not received or taken for true unless upon the testimony of three witnesses or at the least two worthy of credit it bee affirmed And that which is here spoken to Timothy alone is spoken to all that sit in the Presbytery because other where judgement is committed to the whole Presbytery yea what is spoken here to Timothy is spoken to the whole Presbytery at Ephesus touching the administration of the whole Discipline of the Church Act. 20.28 Timothy the Evangelist in the mean time might exercise extraordinary power as hee was an Evangelist and the Apostles Legate Vers. 20. Them that sin rebuke before all that others also may fear Precept 3. Of avoiding scandals If the Elders or any other in the Church should offend openly that they bee publickly reproved The reason is That the rest may bee afraid being admonished by their example and may take heed to themselves that they do not offend Vers. 21. I charge thee before God and the Lord Iesus Christ and the elect Angels that thou observe these things without preferring one before another doing nothing by partiality Precept 4. In which by way of Epiphonema hee most gravely charges Timothy and in him all Ecclesiastical Judges that nothing bee done in Church affairs or censures with paâ—tiality or that nothing in these Precepts bee altered upon the accepting of any mans person Vers. 22. Lay hands suddenly on no man neither bee partakers of other mens sins Keep thy self pure Precept 5. That hee do not rashly receive any one into the sacred Ministry without mature deliberation and examination preceding hee do not lay hands which was the sign of Ordination upon any one Hee gives two Reasons of it Neither Reas. 1. Lest if hee should ordain one unfitting in this very thing hee should communicate with him in his sins and by consequence in his punishments Thy self Reas. 2. Because thou oughtest to keep thy self pure from defilements and therefore from the ordaining of an unworthy man If happily the rest of the Presbytery at any time shall determine to admit an unfit man to the Ministry or one that is not approved keep thy self pure neither consent thou but labour by all means so to preserve purity and holiness that thou keep off from all affinity with sin as much as in thee lyes Hee explains the parts of this Precept in the two next following verses the meaning of the latter part of being himself pure vers 23. and shews the meaning of the former part vers 24. Vers. 23. Drinke no longer water but use a little wine for thy stomachs sake and thine often infirmities As to the latter part of the Precept of keeping himself pure because the Apostle knew that Timothy by reason of his earnest endeavours after purity and chastity had been injurious to his own health therefore by the way hee adviseth him that hee do not so understand the Precept of keeping himself pure as to neglect his health and render himself unfit for the works of his Calling but use an holy prudence and in subduing his body by drinking of water to use a little wine as it were physically and for the necessity of health lest if hee should proceed in not favouring his weak stomach and his body labouring under often infirmities immediately the tabernacle of his body should fall to decay and the Church should bee deprived of so profitable an instrument Vers. 24. Some mens sins are open before hand going before to judgement And some men they follow after As to what concerns the meaning of the former part of the Precept Lest hee should partake of other mens sins hee shews that hee spake of open sins which may bee known and avoided not of private which fall not under observation and that hee beware lest hee partake of other mens sins and in laying hands rashly on no man hee shews in this that using examination and tryal the open sins of any one that is unworthy may bee known as also the open virtues of men meet to bee admitted to the Ministery of the Gospel For the sins of some Candidates of the Ministery are so manifest that they prevent the examination and judgement of the Church that they may easily bee rejected For before the judgement of the Church can determine about them there is matter in readiness in their open sins for their condemnation or rejection from the Ministery by the opinion of the Ecclesiastical Senate And the sins of otherâ— upon examination premised and the judgement of the Church concerning them being given are brought forth into the light Vers. 25. Likewise also the good works of some are manifest before-hand and they that are otherwise cannot be hid In like manner the virtue of some that are Candidates to the Ministery and their good works are so manifestly known that it is easie for the Church to judge them fit to bee admitted But the works of those that are otherwise or upon examination had and inquisition made are not manifest or so secret that they cannot bee known of men they are to bee left to God nor can they long bee hid but in their own time will bee brought to light that if the Church cannot prevent but those hypocrites are admitted to the Ministery yet care may bee had where they are already made manifest that they bee dealt with according to the Discipline of the Church CHAP. VI. IN this Chapter hee gives seven Precepts to Timothy whereby he may be instrusted in the Doctrine concerning the duties of private persons and the duties of Ministers and how hee ought to behave himself towards the people and towards the Elders Vers. 1. Let as many servants as are under the yoak count their own Masters worthy of all honour that the name of
an one Christ is i. e. how excellent hee is in the offices of his Apostleship or of his Prophetical and Priestly office wherein hee humbled himself and suffered Argum. 1. From Psal. 8.5 to this purpose The man Christ is highly accounted of with God and other men are subjected because of him if the Majesty of God and the Magnificence of his works bee compared with the meanness of humane nature or if it bee considered how great God is and how eminent his other works and how mean and low man is Therefore the excellency of Christ as man ought not to bee lessened with us because of the infirmities and sufferings of the humane nature which hee took Vers. 7. Thou madest him a little lower than the Angels thou crownedst him with glory and honour and didst set him ruler over the works of thy hands Argum. 2. From Psal. 8.6 Although Christ in the time of his humiliation was made lower than the Angels in respect to his sufferings in the flesh yet that humiliation was not perpetual but for a short time and onely in part in respect to the humane nature that suffered Because the price of Redemption being paid hee was raised from the dead exalted to the right hand of God and crowned with glory and honour declared Lord and King over all the works of God Therefore wee ought not to detract from him because of his sufferings in the flesh Vers. 8. Thou hast put all things in subjection under his feet For in that hee put all in subjection under him hee left nothing that is not put under him But now wee see not yet all things put under him 9. But wee see Iesus who was made a little lower than the Angels for the suffering of death crowned with glory and honour that hee by the Grace of God should taste death for every man Argum. 3. From Psal. 8.7 Christ is the Lord of Angels even as hee is man For God hath put all the works of his hands without exception in subjection to him and so amongst the rest Angels Therefore c. But now Argum. 4. Propounded by way of Solution to an Objection Although yet wee see not all things subjected unto Christ in respect to his members which are daily opposed by very many enemies Yet wee see not with the eyes of Faith onely but even the light of reason by many tokens and are convinced by the multitude of miracles Christ after his humiliation below the condition of Angels now crowned with glory and honour in his own person in Heaven and sitting at the right hand of his Father till all his enemies bee made his foot-stool and thus wee see the victory of Christ begun Therefore wee must not detract any thing from the excellency of Christ because of his sufferings either in his own person or in his members A little Argum. 5. From the fore-telling of his humiliation Psal. 8.6 From the decree of God and to the fulfilling the Prophecies of Christ it behoved him to bee humbled and suffer death and to this end in a sort to bee made lower than the Angels that hee might suffer death Therefore c. Taste Argum. 6. Not unadvisedly or compelled by necessity did Christ suffer but freely or out of the gracious good will of God towards us hee tasted death for a short time not for himself but for all us his Sons that hee might bring us to salvation as it is expounded in the following verse Therefore his estimation is not to bee lessened because of his sufferings in his assumed flesh Vers. 10. For it became him for whom are all things and by whom are all things in bringing many Sons unto Glory to make the Captain of their salvation perfect through sufferings Argum. 7. It was agreeable to the Glory of God who is the Author and End of all things seeing that his justice mercy wisdome power and the rest of his Attributes might bee manifested chiefly by the sufferings of Christ that hee might consecrate inaugurate consummate and every waies make him meet to bee Captain of our salvation the more conveniently by afflictions to bring many Sons his Elect to life and glory not by his Doctrine onely nor onely by the example of his life but also by the merit of his death undergone for the redeeming of them Therefore his excellency ought not to bee abated because of his sufferings in the flesh Vers. 11. For both hee that sanctifieth and they who are sanctified are all of one For which cause hee is not ashamed to call them Brethren Argum. 8. The Redeemer and the Redeemed Hee that sanctifies and they that are sanctified not onely by the decree of God and the predictions of Scripture but also from Justice it self are of one and the same Nature of the same Natural lump derived from the same Adam For the Justice and Wisdome of God required that in the humane Nature which had sinned sin should bee punished And therefore required that the Redeemer of men should bee truly man Therefore the reputation of Christ the Son of God because of his assuming the infirmities of humane Nature is not to bee diminished For which Argum. 9. Confirming the former The Messias would bee incarnate that wee might bee his Brethren and that hee might shew forth himself a Brother unto us And although hee is the Son of God yet hee is not ashamed to call the Redeemed or Elect his Brethren Therefore the reputation of Christ is not to bee lessened because of his sufferings in humane flesh but rather ought wee to boast in his relation to us and to glorifie him so much the more because of his sufferings for us Verâ— 12. Saying I will declare thy name unto my Brethren in the midst of the Church will I sing praise unto thee This Argument hee proves by three Testimonies of Scripture The first is taken from Psal. 22.22 wherein Christ undertakes to pay the price of our Redemption and promiseth to preach the Righteousness purchased by his Obedience to his Brethren the Elect or the Church of the faithful in whose Congregations hee is present by his Spirit even after his ascension stirring up joy and thanksgiving in the hearts of the faithful by the preaching of Righteousness Vers. 13. And again I will put my trust in him and again Behold I and the children which God hath given mee The second Testimony is taken from Psal. 18.3 whence Christ is proved to bee man because put in the number of the Covenanters depending upon God by Faith Again Testimony the third From Isa. 8.18 where Christ is brought in by the Prophet associating himself with Children as his Brethren whom God had chosen and given to him to bee redeemed and saved whom hee presents with himself to the Father to bee glorified Vers. 14. Forasmuch then as the Children are partakers of flesh and blood hee also himself took part of the same that through death hee might destroy him that had the power of
Father of Lights To help such as either could not or else would not profit themselves by that which is already granted in his Bounty by some short and plain manner of writing whereby the weaker judgements might be supported and all Excuse taken away from the witty Sluggard and such whose worldly Employments and great Affairs have seemed sufficient Reasons to excuse their negligence and the small and naughty matters of their own Salvation and the Kingdome of Heaven and Evidences thereof in Scripture And to this purpose I have been very instant with the Godly-Learned of mine acquaintance to take this matter in hand and to divide amongst them the hard parts of Scripture at least that this work might be done by the hands of many which could not be done by one I found their approbation of my desire and inclinable willingness to put hand to work also But some of them for the weight of their ordinary Charge some of them for age and infirmity of body some of them for their hands full of the Lords work in another sort could not adveâ—ture to be straightly ingaged in the work Where-through I was forced either to forsake my Desires which daily were kindlâ— within mee more and more or else come forth with something of this kind as might be and seek amongst my Readers some to take this Matter to heart and to do therein as the Lord should enable them by themselves or by others I have made choice of this Epistle which is a piece of hard Meat in the estimation both of the Apostle the Writer thereof Chap. 5 and 6. and of Peter giving his judgement of it 2 Pet. 1.15 16. That if I should attain any part of mine intent in any measure in so hard a place I might encourage others to take in hand a more easie part of Scripture with more hope of success The Summe of each Chapter or the Contents do stand instead of Analysis and in some places of a Paraphrase The Text doth follow Verse by Verse The Exposition of the Verse serveth for grounds of Doctrines which Doctrines following upon the grounds are joyned most part with the Note of Collection THEN Plurality of Doctrines from the ground or from the Text where the consequence is easie to be perceived is distinguished by figures according to their numbers Terms of Art I have eschewed Because I would be plain to all I have spared all enlargement of the Doctrines which I could spare leaving them as grains of Seed to get their growth in thy mind by Meditation which is necessary for such as love to make use of this sort of writing because I would be short The special handling of such Passages as the Apostle citeth out of the Old Testament I have left to their own proper place Quotations for confirmation of my Doctrines drawn from the ground I have spared also Because I judged If the Doctrine was pertinently collected from the ground the Text in hand was sufficient confirmation And if it be not pertinently collected I am content that thou pass by it and take onely what is pertinent A Quotation could prove the Doctrine true but not prove it pertinent and so not serve my purpose Many more and more petinent Consequences the Learned will finde which I have not observed but not for the Learned or such as are able and willing to make use of larger Writings do I intend this present Therefore do not look how much thou doest miss which might have been said but what in the first frame of this mould could be done in such brevity Which mould I trust the Learned shall help if it please the Lord to stir them up to take this matter in hand I have pressed singly to point out Truth without Partiality not wresting the Text to reach a Blow to any man And what thou shalt make of this present Piece I am not careful if I can obtain thereby that more able Men may be set on work to do what I intend but cannot do If the precious Iewel of the Scripture may be more esteemed of and made use of which is more necessary for our Souls than the Sun in the Firmament is for our bodies and the greatest gift next after our Lord Jesus down-sending amongst us that ever the world saw If I may by this piece I say be an Instrument to stir up any to the love of searching the Scriptures I have not lost my pains whatsoever shall become of this Book Whereunto I have solicited for no Patronage under Heaven but thy Christian Good-will to my Aim to have our Lord the more honoured in the sound Knowledge and right use of His Scripture I am confident that thou wilt easily judge with mee That the proud and prophane Despisers of God are worthy to perish amongst his Enemies but consider and judge again If prophane Despisers of holy Scripture who disdain to read or obey what God commandeth therein be not to be ranked in the same Roll. For God draweth so nigh unto us in his Word speaking unto us as a King unto his Subjects or a Master unto his Servants that the obedience or disobedience which wee give to His Speeches resolveth directly and immediately upon God himself For what is it else to hear and beleeve and obey God but to hear and beleeve and obey His speeches And what is it not to take notice of God to despise and disobey God but not to take notice of his Speeches not to read his Writings and not to care for any thing that Hee commandeth promiseth or threatneth Therefore hath the Lord written the great things of his Law unto us even to be a Touch-stone not onely to try all mens Doctrine thereby but also to try all mens disposition towards Himself and how they stand affected to His Honour whether as Foes or as Friends For What readier way is there to get evidence of a man destitute of the Knowledge Faith Love Fear and the rest of the parts of the Image of God than to finde him destitute of the Knowledge and Love of the Scripture What surer sign of a man who for the present is enemy to God and to the enlargement of His Gracious Kingdome than to finde him traducing the perfect Law of the Lord and marring to his power the free course of the Scriptures light which is the Stepter of Christs Kingdome Again What surer sign of a Child of Promise begotten of God than to see him with David Psal. 119. making more of the Scriptures than of a Kingdome and pouring out all his Affections upon it as upon the nearest Mean whereby Gods Spirit may be conveyed into his soul for perfecting of Holiness and the readiest Chariot to carry up his Spirit to dwell in God for perfecting of his happiness Wee shall finde also answerable to Gods purpose of trying men by His Scripture His Wisdome giving a due meeting unto men as they do make use of His Scripture Do they not read it
For 1. As the Symboles of Gods presence was in the typical Tabernacle so the fulness of the Godhead dwelleth bodily in Christ. 2. As the typical Tabernacle had inclosed in it all the holy things the Candlestick Table of Shew-bread Laver Altar c. So hath the humanity of Christ or Christ the Man all holiness and perfection the fulness of all good and all holy things in him Light Food Washing and Reconciliation and all in himself that out of his fulness we may all receive Grace for Grace 3. As the Tabernacle in the outmost Coverings seemed but base yet had better stuff within so our Lord when he dwelt in the Tabernacle of his flesh amongst us was found in form as a man and in the shape of a servant but inwardly was full of Grace and Truth 4. In calling Christs Body The true Tabernacle which God builded and not man he teacheth us To make use of Christ in truth as the Church of old made use of the Tabernacle in the Type that is in him seek God Towards him turn the eye of our soul when we seem to our selves to be far removed to the end of the earth in him offer all our spiritual sacrifices in him seek our Washing our Food our Light our Comfort in him as his Priests make our Abode and daily Dwelling In him let us live and breathe 5. In so calling Christ hee appropriateth the sacrificing of his Body to himself in his own person as the personal and proper act of his Priesthood for the offering of the which Sacrifice once and never after as Heb. 7.27 sheweth he keepeth still the stile of the onely Minister of the true Tabernacle as his own incommunicable Prerogative And therefore whosoever presumeth to offer his Body presumeth also to take his place Vers. 3. For every High-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer He proveth That Christ is the Minister of the Tabernacle of his own Body by offering it up because it behoved him seeing he is a Priest to offer up something either the typical Oblations or else his own Body represented by them But the typical Oblations he could not offer according to the Law not being a Levite Therefore he behooved to offer up himself represented by the typical Oblations Then the Apostle acknowledgeth no Priest but either the Levitical Priest or the Priest that offereth up his own Body And whosoever pretendeth to have the Office of a Priest now usurpeth either the office of the Levite or Christs Office Vers. 4. For if he were on earth he should not be a Priest seeing that there are Priests which offer gifts according to the Law 1. He proveth That Christ cannot offer up the typical Oblations because he cannot be a Priest on earth albeit he were on earth because Priesthood on earth is proper to the Levites onely For they are the onely Priests by Law on earth and have prescribed to them by Law what they should offer Quest. You will ask me here Was not Chriest a Priest when he was on earth I answer Yes Quest. How then saith the Apostle here If he were on earth he should not be a Priest I answer Because albeit he began his Priesthood upon earth yet he could not brook his Office of Priesthood upon earth For as the High-Priest who was the Type carried the Sacrifice once a year through the Court and before the Sanctuary killed the sacrifice and then took the blood thereof in unto the Holiest of all and presented himself there before the Lord with the blood to intercede for the people and there remained during the time of Intercession appointed to him So Christ carrying his sacrifice out of the City offered up his Body on the Altar of his Godhead to his Father and by his own blood entred into the heavenly Sanctuary and sate down on the right hand of the Majestie on high and there he liveth for ever to intercede for us having then ended his sacrifice as this Apostle proveth Chap. 7.27 and Chap. 9.25 26. And having no sacrifice now to offer on earth it is with reason that the Apostle saith If he were on earth he should not be a Priest Whence we learn 1. That Christ is not now on the earth not in any place thereof and therefore if any man say to us Lo here he is Lo there he is we must not beleeve him it is a false Christ he sheweth us and not the true as Christ himself forewarneth Mat. 24.23 2. That it is impossible that Christ should now be on the earth for then should he lose his Priesthood which is impossible For if he were on earth he should not be a Priest saith the Apostle here 3. That Christs Priesthood is onely discharged now in heaven seeing he cannot be a Priest on earth 2. His Reason is They are Priests which offer Gifts according to the Law Then Every Priest who brooketh his Priesthood on earth must offer Gifts according to the Law as the Apostle here reasoneth And such Priests as those Christ hath abolished having changed the Priesthood and the Law also Therefore there can be no Priest by Office on earth at all with Gods allowance Vers. 5. Who serve unto the Example and Shadow of Heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith He that thou make all things according to the Pattern shewed unto thee in the Mount He describeth the proper use of the Levitical Priests to serve unto the Example of heavenly Things Then 1. The Incarnation of Christ his Death and the Benefits thereof signified by Levitical Shadows are heavenly things in regard of their heavenly Fruits and Effects and other heavenly respects and are with an heavenly minde to be looked upon 2. The Ceremonies of the Law were not idle Rites but Examples and Figures of Christ and his Graces by the which men were led then as by the hand to Christ who was to come 2. From Exod. 25.40 he proveth they were Shadows of heavenly things because the Pattern in the Mount represented the heavenly things and Moses Tabernacle represented the Pattern in the Mount Therefore it represented heavenly things And unto this Pattern was Moses tyed Then 1. God would not no not in the time of Types suffer any device of man to come in for representing any thing heavenly Much less will he now 2. Those which himself ordaineth he will have observed and none omitted Vers. 6. But now hath Hee obtained a more excellent Ministery by how much also Hee is the Mediatour of a better Covenant which was established upon better Promises 1. The offering of the Typical Oblations hee hath made proper to the Levites Now the offering of the true Sacrifices and service belonging thereunto hee appropriateth to Christ and calleth it A more excellent Ministery Then 1. The offering of the thing signified by the Levitical
first Tabernacle to be removed the true light was at hand 4. That none should receive the clear light of the way to Heaven but such as should renounce the Ordinances of the first Tabernacle And so the Apostle by the authority of the Holy Ghost enforceth these Hebrews either to renounce the Levitical Ordinances or to be deprived of the true light of the way to Heaven now revealed 5. While he calleth this typical Tabernacle the first Tabernacle he importeth 1. That Christs Body was the next Tabernacle 2. That the Temple is comprehended under the name of the Tabernacle in this dispute Vers. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the Conscience He sheweth the use of the Tabernacle and the imperfection of the service thereof saying The Tabernacle was a figure for the time then present Whereby he giveth us to understand 1. That the Tabernacle was a type and figure of Christ. 2. That it was not appointed for all time to come but for that present time of the Churches Non-age 3. That howsoever it was an obscure Figure yet having some resemblance of the thing signified it was fit for those of that time 2. Next hee sheweth the weakness of the offerings offered in the Tabernacle that they could not make the man that did the service perfect as concerning the conscience That is they could not perfectly satisfie the conscience that sin was forgiven and life granted for any worthiness of those offerings they could not furnish the conscience with a good answer towards God for saving of them who did that service 1 Pet. 3.21 Because the conscience could not have â—ound ground of satisfaction how Gods justice would be made quiet by those offerings And that which doth not satisfie Gods justice cannot satisfie the conscience because the conscience is Gods Deputy and will not be quiet if it bee well informed till it see God pacified Then It followeth from this ground seeing those offerings could not perfect a man in his conscience 1. That Christs Sacrifice signified by them must perfectly satisfie Gods Justice and the conscience also and purge the filthiness of it and heal its wounds 2. That as many as were justified before God and in their consciences truly quieted under the Law behoved of necessity to see through these offerings and flee in to the offering of the Sacrifice represented by them as Psal. 51.7 For otherwise the Apostle testifieth here the outward offerings could not perfect them in the conscience 3. That when Remission of sin and Attonement is promised in the Law upon the offering of these gifts as Levit. 14.9 and 17.11 the form of speech is Sacramental joyning the virtue of the Sacrifice of Christ signified by the offering of the figurative Sacrifices unto the Beleever 4. That true Beleevers notwithstanding the many imperfections of their life may be perfected as concerning their conscience by flying to the Mediation and Sacrifice of Christ which washeth the conscience throughly Vers. 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them 〈◊〉 the time of Reformation Hee giveth a reason why those Ceremonies should not perfect the conscience Because they stood in meats and drinks and divers washings and carnal Ordinances To wit if they be considered by themselves separate from their signification as many of the Iews took them Then There is a two-fold consideration to be had of the Levitical Ceremonies One as they are joyned with the significations and so promises were made of Attonement by them in the Law Another as they were looked upon by themselves separate from their signification as the carnal Jews took them and rested on them and so they could not perfect the conscience 2. Hee sheweth their endurance saying They were imposed on them until the time of Reformation That is Till the time of the Gospel that Christ came with clear light to perfect matters Then 1. These Ceremonies were by God imposed upon no people but them That is the Jews onely 2. Neither were they imposed on the Jews for ever but for a time onely until the time of Reformation 3. Seeing the time of Reformation by Christ is come these Ceremonies are expired and abolished 3. Seeing the time of the Gospel is the time of Reformation or Correction Then 1. The Shadows are fulfilled and the Substance is come 2. The darkness of teaching is removed and the time of clearness is come 3. The price of Redemption promised to be laid down is now paid 4. The difficulty and impossibility of bearing the yoak of Gods external worship is removed and Christs easie yoak in place thereof is come In a word whatsoever was then wanting under the Law of the measure of the Spirit or the means to get the Spirit and fruits thereof is now helped in the frame of the Gospel Vers. 11. But Christ being come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building To shew the accomplishment of these things in Christs Priesthood hee opposeth his Excellency to the imperfection of the Levitical High Priests service thus 1. The Levitical Priest was Priest of the Shadows of good things but Christ Priest of the good things themselves keeping the dispensation of them proper to his own person such as are Reconciliation Redemption Righteousness and Life c. 2. The Levitical High Priest had a Tabernacle builded with hands wherein hee served but Christ served in a greater and more perfect Tabernacle not made with hands That is in the precious Tabernacle of his own Body wherein hee dwelt amongst us Joh. 1.14 represented by the material Tabernacle 3. Hee expoundeth how the Tabernacle of Christs Body is not made with hands by this that it is not of this building First because it was not formed by the art of any Bezaleel or Aholiab but by the Holy Ghost 2. Albeit the Tabernacle of his Body was like ours in substance yet for the manner of his holy Conception hee is of another building than ours For our Tabernacles are builded by natural generation of man and woman with propagation of original sin But Christs Body in a singular manner even by the special operation of the Holy Ghost in the womb of the Virgin And so without original sin Vers. 12. Neither by the Blood of Goats and Calves but by his own Blood hee entred in once into the holy place having obtained eternal Redemption for us The opposition goeth on 1. The Levitical High Priest entred into the typical holy place But Christ entred into the holy place properly so called that is into Heaven 2. The Levitical Priest entred often into the holy place Christ entred but once into Heaven Hereby the Levitical Priests entry was declared to be imperfect because it behoved to be
be His Name for that willingness even for evermore 3. Speaking as in our nature now incarnate hee calleth the Father his God So Christ as Man hath our God for his God 2. One of the Reasons of his Offer-making is In the Volume of Thy Book it is written of Mee That is So is it decreed and fore-prophesied in the Scripture of Mee That I should satisfie Thee O Father and do Thy Will for Man Then 1. Christ hath a great respect to the Scripture to have all things fulfilled which are there spoken though it should cost him his life hee will have it done 2. Hee desireth that before wee look upon his manner of redeeming us wee should look to the prophecies which went before of him in the Scripture 3. The sum of Gods Decree and of his Scripture which revealeth his Decree is That God will save Man by Christ or That the Son shall be incarnate and do the Fathers will for redemption of Man that the Seed of the Woman shall tread down the head of the Serpent is amongst the first Oracles of Gods Good-Will to Man Vers. 8. Above when Hee said Sacrifice and Offering and Burnt-offerings and Offering for sin Thou wouldest not neither hadst thou pleasure therein which are offered by the Law 9. Then said Hee Lo I come to do Thy Will O God Hee taketh away the first that Hee may establish the second Now the Apostle gathereth from the words of the Psalm set down vers 5 6. that the Levitical Sacrifices are abolished and taken away because they could not please God and from the words of the Psalm set down vers 7. declareth That Christs Sacrifice is that onely which pleaseth God now come in the room of the Levitical Then 1. Clear Consequences drawn from the Scripture are sound Doctrine 2. Collation of places doth yeeld both ground of good consequences and ground of clearness 3. The abolishing of Levitical Sacrifices is necessary that Christs Sacrifice may have the full place and room for pleasing of God and saving of us Vers. 10. By the which Will wee are sanctified through the Offering of the Body of Iesus Christ once for all The Apostle sheweth what this Will was and how it is accepted by the Father The Will is That Christ should offer up his own Body in a Sacrifice once for all If but once Then 1. It is not the Fathers Will that Christs Body should be offered oftner than once 2. If but once for All Then These All for whom hee offered were condescended upon betwixt the Father and the Mediatour God knew those whom hee gave to the Son to be ransomed and Christ knew those whom hee bought 3. If but once for those All Then That once made a perfect Purchase for all those The Father craved no more for their Ransome Another offering for them is needless For if it had been needful to offer again once offering had not satisfied Gods Will for their Ransome 2. For the Fathers Acceptation and Fruit of it he saith By this Will to wit being obeyed wee are sanctified that is I and you and the rest of our society Elect are separated from the perishing world and consecrated as devoted souls unto Gods use as holy Vessels of Honour reconciled in due time regenerate and by degrees at length throughly made free of sin and endued with Gods Image in holiness Then 1. Those onely who are of the Apostles society set apart for Gods use by Election before time and Regeneration in time those sanctified Ones are those All for whom Christ offered himself 2. All those for whom Christ did offer himself are sanctified in Gods Decree and in due time by virtue of Christs Offering 3. Those who are never sanctified the Body of Christ was never offered for them Vers. 11. And every Priest standeth daily ministring and offering oftentimes the same Sacrifices which can never take away sins 12. But this Man after Hee had offered one Sacrifice for sins for ever sate down on the Right Hand of God That hee may end the Comparison of Aarons Priesthood and Christs hee heapeth together a number of the imperfections of the Levitical Priesthood to shew the Reasons why it must be abolished vers 11. And in the verses following unto the 15. hee layeth open the perfection of Christs Priesthood which is to endure for ever Let the words of the Text be observed 1. In the Levitical Priesthood there is a plurality of Priests every Priest importing many But in Christs Priesthood not a Priest but himself alone This Man vers 12. is opposed to their every Priest vers 11. Then To make more Priests under Christs Priesthood by special office to offer up Christ is to make the Priesthood of Christ imperfect like that of Levi. 2. In the Levitical Priesthood every Priest standeth as a servant moveable in his office But Christ sate down vers 12. established with Dignity in his Priesthood as Master and Lord. 3. In the Levitical Priesthood every Priest standeth daily offering oftentimes But Christ vers 12. offered but one Sacrifice for ever Then Christs Sacrifice never was offered nor shall be for ever offered but once say the contrary who will 4. In the Levitical Priesthood they offered the same Sacrifice oftentimes That is Multitudes of Sacrifices of the same kind But Christ offered one Sacrifice for ever vers 12. That is A Sacrifice one in number and one in offering one individual Offering one time onely offered Hee Then no sort of plurality doth Christs Sacrifice admit seeing it is one onely and onely once offered The Apostle leaveth no room for an unbloody Sacrifice beside the bloody nor another offerer but himself onely nor another time but that ONCE on the Cross. 5. In the Levitical Priesthood many Priests many Sacrifices oftentimes offered could never take away sin But Christ our Priest offered one offering to wit his own Body once and not oftener and this sufficeth for sin for ever vers 12 14. Then that Sacrifice which taketh away sins must do it at once and for ever and that Sacrifice which doth not take away sins at once and at one offering shall never be able to take away sins by repetition how often soever it be offered 6. From the Apostles Artifice we learn 1. To gather together in our minde in a heap the evils and imperfections of every thing which is like to draw or divert us from Christ and on the other hand the Properties and excellencies of Christ that we may be tied fast unto him 2. In special when any Mean or Instruments appointed of God to bring us to Christ is like to come in more estimation than becometh we are taught to ride Marches betwixt the same and Christ that the Mean may have the Means room and Christ may have Gods room Vers. 13. From henceforth expecting till his enemies be made his Foot-stool What is Christ doing now then seeing he hath no sacrifice to offer He is sitting at the right
The most assiduous and painful setting not of the body onely but the spirit on work because it is a charge of Watching 3. The most dangerous of all Charges because the account of lost souls within the Church shall be craved at their hands whether they have 〈…〉 that which became them to do to save them or not 4. The weightiness of their Charge should affect their people and move them to concur for their parts as they are able for their encouragement 3. Another motive is That they may do their work with joy and not with grief for that is unprofitable unto you saith he Then 1. Church-mens chief joy should be their peoples obedience unto Gods directions in their mouth and their chief grief if it be otherwise 2. Whether they will get joy or grief from their people they must do their work and follow their Charge 3. The less comfortable people be unto their Leaders their Teachers and Rulers the less profit shall they have by their Ministery Vers. 18. Pray for us For we trust wee have a good conscience in all things willing to live honestly His craving the benefit of their Prayers for him Teacheth us 1. That albeit the Scripture giveth no warrant to seek the benefit of the Prayer of Saints departed or of Angels yet it giveth warrant for seeking of the mutual concurrence in Prayer of those that are living together and militant here on Earth together 2. That the greatest Apostle hath need of the prayers of the meanest Christian and may be helped thereby 2. He giveth a Reason answering all the calumnies which were spread of him by his Adversaries that they might with greater freedom pray for him as for an honest man Then 1. They who are unjustly reported of must comfort themselves in the Testimony of a good Conscience 2. An honest heart may expect the better fruit of their own prayers and others 3. And such as we know are sincerely set to serve God we may with the better courage pray for them 3. He expoundeth what he calleth a good Conscience by saying that he was willing to live honestly Then the purpose desire and endeavour to live honestly is the evidence of a good Conscience and the ground also of the good Testimony because such a disposition escheweth to do evil and is careful to do good Vers. 19. But I beseech you the rather to do this that I may be restored to you the sooner He joyneth a Reason for their own good to pray for him that the impediments of his coming unto them being removed by their prayers he might come the sooner Then 1. When our own good is joyned with the good of such as call for our prayers we have the more inducements to set us on work 2. Many hinderances of our good and comfort do stand in the way which by Prayer might be removed Vers. 20. Now the God of Peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the 〈◊〉 of the Everlasting Covenant Now he prayeth for them whom he had in the former words requested to pray for him Then 1. Prayer is a mutual duty and ought to be made by us for such as we desire to pray for us 2. He stileth God to whom he prayeth first the God of Peace To teach us That Peace proceeded from God and is preserved by him in his Church and that it doth please him well that his children should be in peace and should study thereunto 3. Again he describeth God by the great work of Christs Resurrection wrought by him Then 1. As Christs Resurrection is the work of his own power Iohn 10.18 So also is it the work of God the Father in this place For Iohn 10.30 the Father and Christ in power are one 4. The Props of his faith in prayer are first the office of Iesus who is the Great Shepherd of the sheep Then 1. Those who come under the reckoning of Christs sheep are the onely people of whom he by special Office professeth to take charge 2. Howsoever he imploy the Ministery of men to feed his flock under him yet doth he keep the place and stile of Arch-pastor or Great Shepherd to himself 3. People howsoever they be furnished by Ministers yet they have the Great Shepherd to acknowledge and relie upon of whose care and fidelity for their feeding and preservation they may be confident 5. The next Prop of this Prayer is The power of God who brought again from the dead the Great Shepherd Then 1. The sheep must not think to be above the Shepherd but must resolve for bearing witness to the truth to be put to death as he was if God please 2. Nor need they fear to be used so seeing he is risen again because he that raised the Shepherd for the sheeps cause can raise the sheep from death also for the Shepherds cause 6. The third Prop of Confidence for obtaining this Prayer is The blood of the Everlasting Covenant through which he seeketh his petition to be granted Then 1. It is Christs Blood which hath ratified the Covenant and established our Reconciliation to endure for ever because the vertue of that blood is perpetual 2. It is through that Blood that everything is purchased for which we can pray It is the price of the purchase of Sanctification unto us as well as Salvation Vers. 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen That which he prayeth for here is That they may be made perfect in every good work to do the will of God Then 1. Onely the doing of Gods will and what he hath commanded is to be reckoned for a good work 2. It is not enough to be given to some sort of good work but we must endeavour our selves to work every sort of good work having a due respect unto all Gods Commandments 3. Whatsoever measure we have attained unto we must not stand there but perfection must be aimed at which is still before us until we come to Heaven 2. The way how this may be done he sheweth to be By Gods working in us that which is well-pleasing in his sight even through Jesus Christ. Then 1. It is not by any strength of our own whereby good works are wrought but even by the power of God working in us graciously 2. It is through Jesus Christ that this working is procured conveyed unto us and made acceptable unto God 3. He closeth his prayer with ascribing of Glory unto Iesus for ever Amen Then 1. Christ Jesus is true God worthy of Divine Glory for ever 2. The Prayer and Praises which we offer unto God must come from so advised a minde as we may seal the same with Faith and hearty Affection imported in AMEN Vers. 22 And I beseech you brethren suffer the word of Exhortation for I have
wrongs from their Masters Vers. 20. For what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God 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. Vers. 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps 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 Vers. 22. Who did not sin neither was guile found in his mouth 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 Vers. 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 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 mindes 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. Vers. 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousnesse by whose stripes yeâ— were healed 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 whilest 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 beâ—â— the exercises of afflictions with a more patient minde 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 minde 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 Vers. 25. For ye were as sheep going astray but are now returned unto the Shepherd and Bishop of your souls Argum. 12. Now ye ought to lead another kinde 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 your selves 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 Vers. 1. Likewise ye wives be in subjection to your own husbands that if any obey not the word they also may without the word be won by the conversation of the wives 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 Vers. 2. While they behold your chastâ— conversation coupled with fear 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 Vers. 3. Whose adorning let it not be that outward adorning of plaiâ—ing the hair and of wearing of gold or of putting on of apparel 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 â—eaâ—ness and superfluous trimming Vers. 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price 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 vertues 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 vertue In the sight Reas. 2. Because this adorning is precious in the sight of God graâ—eful and acceptable in his eyes whereof it behoves women to have a regard rather than of the sight of vain men that look upon them Vers. 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection to their own husbands Reas. 3. From