To come boldly to God in prayer for every thing whereof wee stand in need Then the Apostle alloweth unto the beleever 1. Certain perswasion of the acceptation of his person hee biddeth him Come boldly 2. Hee alloweth certain perswasions of the granting of his prayers in the matter namely of Grace and Mercy which includeth the remission of sins 2 The Throne of Grace or the Mercy-Seat was above the Ark within the Sanctuary and represented God in Christ reconciled to his people gracious and merciful unto them To this hee alludeth and by this means teacheth us 1. That the substance of that typical Mercy Seat is to bee found in Christ under the Gospel In him God is ever to bee found on his Throne of Grace 2. That the Veil of the Ceremonial Sanctuary is rent in Christs suffering and an open door made unto the holiest unto every Beleever and not for the Highest alone to enter in 3. That God layeth aside his terrour and rigour of justice when his own come to him in Christ and offereth access unto the Throne of Grace unto them 3. Hee will have us comming with boldness to obtain mercy including himself with the faithful and joyning the meanest of the faithful to whom hee writeth in the same priviledge with himself Then 1. Free liberty to expound all our mind to God as the word importeth without employing the mediation of Saint or Angel or any beside Christ is one of the priviledges of Christian Religion 2. This priviledge is common to the meanest of the faithful with the chiefest Apostles 3. There is mercy to bee had for such as come for removing of every sin and remedy of every misery 4. Hee setteth before them the hope of Grace to help in time of need Importing hereby 1. That albeit for the present possibly wee bee not touched with the sense of wants straights and difficulties yet wee are to expect that time of need will come 2. That it is good to foresee this and make provision in the time of grace in this acceptable day while God is on his Throne of Grace 3. That our prayers if they get not an answer presently yet shall they get an answer in the time of need When our need commeth then shall our help come also The Summe of Chap. V. I Have called Jesus the Son of God a great High-Priest because the Levitical Priests are but a resemblance of him and that in their imperfect measure For look what office they had vers 1. What properties were required in them vers 2 3. How they were called to their office vers 4. A fairer calling hath Christ and to an higher Priesthood vers 5 6. I called him a compassionate High Priest because hee took on our frail nature and had experience of such troubles as ours both outward and inward vers 7. For the measure of the Mediators obedience albeit Hee was the Son required actual and experimental suffering else the price had not actually been paid for us vers 8. And now being throughly fitted for his office by suffering hee is become the cause of the salvation of all that follow him vers 9. Authorized for that end of God after the order of Melchisedec which order is more perfect than Aarons vers 10. Of which mystery I must speak with greater difficulty for your incapacity vers 11. For yee have need yet more to bee catechised in the rudiments of Religion as babes vers 12. For such are they to whom easie Doctrine must bee propounded vers 13. But harder Doctrines are for riper Christians vers 14. The Doctrines of Chap. V. Vers. 1. For every High-Priest taken from amongst men is ordained for men in things pertaining to God that hee may offer both gifts and sacrifices for sins 1. HEE setteth down the properties of the High-Priest that hee might shew the truth of them in Christ. First the peoples comfort did require that the High-Priest should bee a man So is Christ a Man chosen out from amongst men The Flower of all the Flock Therefore wee may come the more homely to Him 2. The High-Priest was ordained for men that is was appointed to imploy all his Office for mens good So doth Christ therefore may wee expect that hee will do for us as Mediatour what hee can and that is all that wee need 3. The High-Priests Office reached to all things pertaining to God to communicate Gods will unto the people and to lay before God the peoples Necessities So doth Christs Office to all the business betwixt God and us for working in us Repentance and Amendment and making our persons and service acceptable to God and therefore in nothing may wee pass by Him 4. In special the Priest behoved to offer Gifts and Sacrifices for sin for removing of wrath and obtaining of Favour So hath Christ done and fulfilled the type in this point also therefore by Him must wee obtain the good which wee crave and have the evil removed which wee fear Vers. 2. Who can have compassion on the ignorant and on them that are out of the way for that Hee Himself also is compassed with infirmity 1. Hee goeth on in the Comparison The typical High-Priest behoved to be compassionate on the Sinner So in truth is Christ even as the misery requireth proportionally as the word importeth 2. Hee maketh two sorts of Sinners Ignorants and Transgressours Then Though there bee difference of sinners yet no sinner that seeketh to Christ is secluded from His Compassion 3. Followeth a difference serving to advance Christ above the typical Priest The High-Priest typical was compassed with infirmities not onely sinless infirmities but sinful also and so behoved to pitty others Christ though not compassed with sinful infirmities but sinless onely yet doth pitty Sinners of all sorts Then Look what compassion one sinner might expect of another as much may wee expect of our sinless Saviour Vers. 3. And by reason hereof hee ought as for the people so also for himself to offer for sins Another difference The typical Priest had need of Remission of his own sins and the benefit of the true Sacrifice But Christ because without sin offered Sacrifice onely for our sins and not for His own Then All the Benefit of Christs Sacrifice commeth unto us Vers. 4. And no man taketh this honour unto himself but hee that is called of God as was Aaron Hee proceedeth in the Comparison The typical Priest entred by authority to his Calling and was honoured by his Calling So entred Christ. No man saith hee taketh this honour unto himself but Hee that is called as was Aaron Then 1. It is an honour to bee called to an Office in the House of God 2. The Calling is null if it have not God for the Author and Caller 3. If a man take an office not appointed of God or intrude himself into an Office without a lawful Calling it is no kind of honour unto him Vers. 5. So also Christ glorified not
to the Fathers yet in comparison of the present light which hath shined in the world by the doctrine of the Apostles it may bee termed secret and hidden Vers. 26. But now is made manifest and by the Scriptures of the Prophets according to the commandement of the everlasting God made known to all Nations for the obedience of Faith 27. To God onely wise bee glory through Iesus Christ for ever Amen Because 3. This Gospel is agreeable to the Old Testament and is confirmed out of that 4. Because it hath Gods command and appointment for its authority 5. Because it is not contained as the Old Testament in the narrow bounds of the Jews and one people but shines forth for the use of all Nations 6. Because it tends to the obedience of Faith that is that the hearers being brought to the Faith of Christ may bee made obedient subjects to the Grace of that Kingdome Withall hee ascribes the glory of all these to God as the onely wise in himself and of himself who owes his wisdome to none To him through Christ bee glory for ever and ever Amen The First Epistle of Paul to the Corinthians Analytically expounded The Contents of the Epistle COrinth is a famous Mart-Town of Achaia in the narrow straight of Peloponnesus situate between the Egean and Ionian Seas in which City the Apostle taught a year and half where hee founded a Church with great difficulty This Church Satan endeavoured by many waies to rend infect and corrupt of which crafts of Satan the Apostle being assured that hee might produce a seasonable remedy to so great evils hee writes this Epistle to the Corinthians The heads of this Epistle are ten The first is concerning the removing of Schism which arose amongst them by the vain kind of preaching of their Teachers and to that end hee largely handles the right manner of preaching the Gospel Chap. 1 2 3 4. Secondly Concerning the excommunication of the incestuous person Chap. 5. The third about the avoiding of strifes with which they vexed one another even before Infidel Iudges The fourth of keeping chastity or avoiding fornication Chap. 6. The fifth of prudence to bee used in cases of marriage and single life and secular imployments Chap. 7. The sixth of avoiding things dedicated to Idols Chap. 8 9 10. The seventh of the order and decency to bee observed in the worship of God and chiefly in the Supper of the Lord Chap. 11. The eighth of the right use of spiritual gifts Chap. 12 13 14. The ninth of the certainty of the resurrection to come which some amongst them called in question Chap. 15. The tenth of charitable contribution to bee collected for the relief of the Saints in Judea Chap. 16. CHAP. I. THere are three parts of the Chapter The first is the preface of the whole Epistle to vers the 10th The second is the beginning of his disswasion from Schism which was the disease of the Corinthians to that end bee propounds five Arguments to vers 17. The third is an illustration and confirmation of the fifth Argument to the end The whole Preface is laid down to prepare the minds of the Corinthians for ready obedience to the doctrine and admonitions of the Apostle And in this or the like conclusion the scope of the Preface may bee represented It is your duty O yee Corinthians with a ready and submissive mind to obey my Doctrine and Admonitions or to believe and obey Eleven Arguments to this end are sub-joyned whereof some shew forth the Apostles authority others his favourable respect towards the Corinthians Vers. 1. Paul called to bee an Apostle of Iesus Christ through the will of God and Sosthenes our Brother An Apostle The first Argument I Paul who write these things unto you am an Apostle of Jesus Christ Therefore ought you to obey my Doctrine and receive my Counsels By the will of God Argum. 2. I perform my Embassage by the special command and will of God not by my own usurpation so I write these things unto you Therefore â—nless you will bee disobedient to the will of God you ought to obey my admonition and teaching Sosthenes Argum. 3. I have taken in Sosthenes as a witness to my admonition touching whom Act. 18.17 that by two witnesses this testimony might bee confirmed Therefore ought you to obey my admonition and Doctrine unless you will have the witness of us two against you Vers. 2. Unto the Church of God which is at Corinth to them that are sanctified in Christ Iesus called to bee Saints with all that in every place call upon the Name of Iesus Christ our Lord both theirs and ours Argum. 4. In the description of those to whom hee writes you are the Church of God called out of the world consecrated unto God brought into communion with Christ called unto holiness Therefore if you will bee accounted worthy of your priviledges you ought to hearken and obey mee in my doctrine and admonitions which make for holiness With all that call upon Argum. 5. My Apostleship and the authority of this doctrine the use and fruit of it is not extended only unto you but to the Church of God universally and all the Saints which adore Jesus Christ the true God and our Lord Therefore ought you to hearken and obey my doctrine and admonitions Vers. 3. Grace bee unto you and peace from God the Father and from the Lord Iesus Christ. In this salutation is the sixth Argument I acknowledge you to whom with the rest of the Saints living in any place according to the authority committed to mee I may apply the blessing of the Gospel as also grace and peace i. e. all things that pertain to virtue and glory to holiness and happiness that being made more certain by mee of the favour of God you may expect the same things with a stronger faith through the Mediator Jesus Christ Therefore ought you cheerfully to obey my doctrine and admonition Vers. 4. I thank my God alwayes on your behalf for the grace of God which is given you by Iesus Christ 5. That in every thing yee are enriched by him in all utterance and in all knowledge In the other verses of the Preface because hee was about to reprove many vices among the Corinthians hee commends what was good in them confirming their faith in God lest being sharply reproved they should faint withall hee shews what opinion hee had of them and what good will towards them whereby hee might better reach the end which hee aimed at Argum. 7. I do not envy you but rather rejoyce and render continual thanks to God for the rich grace of God towards you especially in your reconciliation to him by Jesus Christ ver 4. I rejoyce much for the abundance of spiritual gifts bestowed on you pertaining to the knowledge and preaching of the Gospel ver 5. Therefore ought you readily to obey mee advising you concerning the right using of that grace and those
to a Preacher did glorifie God All which signs do assure you of the heavenly original of his Doctrine CHAP. II. THere are two parts of the Chapter In the first hee proceeds to write the history which hee declared and to add the other signs of his Apostleship or his divine Doctrine to vers 15. In the remaining part of the Chapter hee confirms that Righteousness is by Faith and not by the works of the Law Vers. 1. Then fourteen years after I went up again to Jerusalem with Barnabas and took Titus with mee also 2. And I went up by revelation and communicated unto them the Gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run in vain Six Signs of the heavenly and divine Doctrine of the Apostle went before five others follow Sign 1. That God directed the course of his Ministery by special revelation that hee might know from whence and wherefore hee came The example whereof hee shews in his ascending to Ierusalem by revelation which revelation was a divine approbation of his Apostleship and Doctrine Communicated Sign 2. That hee communicated to the Apostles the manner of his doctrine delivered amongst the Gentiles that his consent with them might bee made manifest and namely with Peter Iames and Iohn lest hee should bee deprived of the fruit of his Ministery amongst some by the calumnies of his Emulators who falsely said that the Doctrine of the Apostle Paul did disagree from the Doctrine of the rest of the Apostles Vers. 3. But neither Titus who was with mee being a Greek was compelled to bee circumcised 4. And that because of false Brethren unawares brought in who came in privily to spie out our liberty which wee have in Christ Iesus that they might bring us into bondage 5. To whom wee gave place by subjection no not for an hour that the Truth of the Gospel might continue with you Sign 3. That in the presence of the Apostles hee pleaded this very cause in the person of Titus of freeing Christians from the yoak of Circumcision and defended him lest hee should bee circumcised against the false Brethren who went about to take away Christian Liberty from Beleevers that they might bring the Churches of Christ into bondage to whom the Apostle does not in the least give place that the sincerity of the Doctrine of the Gospel might remain pure amongst the Gentiles and namely amongst the Galatians which was an evident sign of his heavenly and divine Doctrine wherein hee had instructed the Galatians Vers 6. But of these who seemed to bee somewhat whatsoever they were it makes no matter to mee God accepteth no mans person for they who seemed to bee somewhat in conference added nothing to mee Sign 4. Whereof there are four Branches 1. That the Apostles which were called chief Peter Iames and Iohn having heard his Doctrine corrected nothing added nothing to his knowledge In the mean while hee prevents an Objection concerning their personal prerogatives of which hee will not speak as of those that had seen Christ in the flesh that were called to the Apostleship before him that were nearer of kin to Christ c. Because these and such like did conduce nothing to their doctrine to their Apostolical authority to the commendation of man before God seeing that God doth not accept the persons of men Vers. 7. But contrariwise when they saw that the Gospel of the uncircumcision was committed unto mee â—s the Gospel of the Circumcision was to Peter 8. For hee that wrought effectually in Peter to the Apostleship of the Circumcision the same was mighty in mee towards the Gentiles 2 That those three Apostles acknowledged the Apostleship of Paul amongst the Gentiles to have no less authority and efficacy from God than the Apostleship of Peter amongst the Jews Vers. 9. And when James Cephas and John who seemed to bee Pillars perceived the Grace that was given unto mee they gave to mee and Barnabas the right hands of fellowship that wee should go unto the Heathen and they unto the Circumcision 3 That those three Apostles perceiving the gifts and signs of Apostleship in Paul gave to Paul and Barnabas the right hand of fellowship that with the like authority they should execute their Apostolical charge amongst the Gentiles as they amongst the Jews Vers. 10. Onely they would that wee should remember the poor the same which I also was forward to do 4 Those three desired Paul and Barnabas that they would procure a Collection to bee made by the Churches of the Gentiles for the use of the poor Jews that which Paul and Barnabas have faithfully performed Vers. 11. But when Peter was come to Antioch I with-stood him to the face because hee was to bee blamed Sign 5. Of his heavenly and divine Doctrine namely in the Article of shunning the Ceremonial Yoak of Moses That Paul openly reprehends Peter himself turning off from this Doctrine and brings him into the way again which that it may better appear the things that follow are observeable By the decree of the Synod at Ierusalem Act. 15. the necessity of the Ceremonial Law amongst the Jews is abrogated and liberty is left to the Jews of using ceremonies for a time all observation of the Levitical ceremonies amongst the Gentiles is expelled from the Christian Churches as from those to whom the Law of Ceremonies was never designed nor given They are onely commanded to abstain from some meats leâ—t they use their liberty to the scandal of the weaker Jews and that by force of the Moral Law which in matters simply indifferent doth circumscribe the use of liberty with the bounds of scandal Peter the Apostle going down to Antioch by the sentence of the Synod at Ierusalem useth his liberty and eats meat with his Brethren the Gentiles some who held the Ceremonies of Moses went down in the mean while to Antioch from Iames Here Peter ought not to counterfeit his Christian Liberty which the day before hee professed but to remain in fellowship with the Christian Gentiles and to defend his fact by the authority of the Synod But Peter fearing leâ—t hee should incurr the hatred of the Jews which came down from Iames with-draweth himself from the Table of the Christian Gentiles and eateth no more with them others imitate the example of Peter The evil spreads abroad to the drawing Barnabas into the same dissimulation by this example scandal was given to the Jews to the confirming of them in Judaisme and not put away the yoak of Moses already broken and dissolved by the Authority of God in the Synod Scandal also is given to the Christian Gentiles who are compelled by the example of so great an Apostle either to take upon them the yoak of Ceremonies or renounce the society of the Apostle what could Paul do in this case certainly as it became him hee resisted Peter to his face and reproved
veins the knowledge of saving truth faith experience and power are conveyed by Christ in the several functions and offices in the Church in which are the Apostleship Pastorship Eldership c. 4 That the meer Administration or Ministration is in the members for the dispensation of a blessing of power and virtue depends immediately on Christ alone 5 That a distribution among the members is necessary who in regard of their finite measure and capacity have need of mutual communication that they may mutually edifie one another 6 That encrease is to bee had by the effectual operation of the same Head Christ in the Ministration and by the mutual communication of the members among themselves 7 That for the measure and capacity of every member every one doth encrease and make progress in the life of God in holiness in true Religion as it pleaseth the Lord to distribute to every one 8. That that increase onely is profitable and by the vertue of Christ advantagious which adds something to the whole body and brings something to the Church in general but not that increase which seems to profit some members with the hurt of others or some Churches with prejudice to others 9. Lastly That this communication of knowledge and of the Christian Doctrine and the edification of the body is effected by the love of the members to one another and without love it cannot bee done Hence the Argument As it is in the natural and organical body so in the Church Christ who is the head of the Church bestows not the same but divers gifts upon his members distributing to every one as the place which it bears in the body requires that by this means the whole may grow whilest the several members every one in its place uses its gifts to the common good which cannot be done unless there bee concord Therefore for this purpose every one should carefully endeavour the concord and unity of the Church The Second Part. Vers. 17. This I say therefore and testifie in the Lord that yee henceforth walk not as other Gentiles walk in the vanity of their minde 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindness of their heart 19. Who being past feeling have given themselves over to lasciviousness to work all uncleanness with greediness Now follows the second part of this Chapter in which hee gives seven Precepts for the holy leading of the life of every one of them severally taken Precept 1. That they should not any longer walk as other Gentiles but as became those who were effectually called from the state of sin unto Christ. The Reasons of this Precept or Exhortation are four I say Reas. 1. I who am an Apostle by authority given mee of God do earnestly beseech you for the Lords sake to whom you must give an account if you neglect and despise this my earnest desire In the vanity Reas. 2. From the miserable condition of the Gentiles and of all those that are unregenerate which condition is couched in these seven particulars 1. That they were led by a vain minde which doth not dictate any thing certainly in divine things nor directs humane actions to any profitable end vers 17. Darkned 2. That the reason of unregenerate Gentiles in things pertaining to God and happiness is darkned and blinded 3. That they are alienated from the spiritual life of God and from all communion with God 4. That they have no saving knowledge of God but are quite ignorant of God as to salvation or as hee is in the Church revealed in Christ. 5. That they have a heart hardened by natural voluntary and judicial obduration for when they do willingly harden themselves in sin they are also by the just judgement of God further hardened in sin and the blindness of their mindes vers 18. Past feeling 6. That being buried in unsensibleness and griefless quietness they do not any more fear sin or feel the natural bitings of conscience 7. That the Gentiles are freely and unrestrainedly carried away in the lust of sinning not onely to a meer desire but also to a full commission of all uncleanness with greediness and to follow their pleasures with an unsatisfiable desire and study to fulfill them vers 19. Hence the second Reason holds good the condition of all other Gentiles is most miserable Therefore walk not as they do Vers. 20. But yee have not so learned Christ 21. If so bee that yee have heard him and have been taught by him as the truth is in Iesus Reas. 3. The knowledge of Christ or the Doctrine of faith in Christ in which you are instructed and which you have learned requires another manner of life from you than that which the Gentiles follow Therefore you should not imitate them vers 20. If so bee Hee limits the former Reason and restrains it to the truly regenerate who have sincerely and truly heard Christ and are effectually taught by his Spirit what that true holiness in Christ is what that right manner of living prescribed by Christ is and how great the virtue and spiritual power in him is to make his true and genuine Disciples live according to his orders I say with these at least the former Reasons will bee valid vers 21. Vers. 22. That yee put off concerning the former conversation the old man which is corrupt according to the deceitful lusts 23. And bee renewed in the spirit of your minde 24. And that yee put on the new man which after God is created in righteousness and true holiness Reas. 4. The Doctrine of Christ doth expresly require of beleevers that they perform these three things 1. That following repentance they should more and more put off and lay aside the old man or that corrupt nature which shewed it self in their former conversation which corrupt nature or old man is daily made worse and more corrupt through deceitful lusts and so it doth more and more corrupt and destroy man vers 22. 2. That they should bee more and more renewed in the spirit of their minde that is that beleevers should do their endeavour through the Word and Spirit of God to make their understanding more and more spiritual which of its own nature is repugnant to the wisdome of God and argues against it 3. That beleevers should put on the new man or should study to manifest and declare in themselves the actions and qualities of the new creature renewed after the Image of God and therefore should carefully yeeld obedience to the divine Law in those things which respect God and their neighbour Hence the Argument is thus The Christiaâ—â—octrine requires of you that putting off the manners oâ— the old man your minde being renewed you should study to approve your selves new creatures in the exercise of righteousness and holiness Therefore you should not walk as other Gentiles Vers. 25. Wherefore putting away lying speak every man truth with
and by baptism sealed to you so that there is no need to seek any thing out of Christ that belongs to the full paying the price of Redemption Therefore wee must not depart from him Yee are risen Argum. 7. Yee beleevers by baptism are brought into the communion of Christs Resurrection or his victory that hee gained over death and sin by which yee are not onely risen to newness of life in holiness but also yee shall rise in respect of your bodies to a glorious and immortal life so that nothing as to holiness and eternal life is to bee desired out of Christ Therefore yee must not at all depart from him Through the faith But yet lest too much be attributed to external baptisme from the work as they say done hee requires the faith of God efficaciously working in those that are baptized i. e. That wee beleeve that God who powerfully raised Christ from the dead according to his promises will also effectually raise us according to his promise to all manner of newness of life For by how much the nearer wee imbrace the power of God that raised Christ our head from the dead by so much the more wee shall make progress in newness of life Vers. 13. And you being dead in your sins and the uncircumcision of your flesh hath hee quickned together with him having forgiven you all trespasses Argum. 8. God hath made you Colossians in times past dead in sins and lying in the uncircumcision of irregenerate nature partakers of the holy and immortal life of Christ as to right and an inchoate possession all your sins by grace being forgiven therefore as to a plenary remission of sins and to an holy and immortal life nothing is to bee sought out of Christ. This benefit is called a quickning together with Christ although Christ had risen some years before they were converted because in what moment soever any one is by faith united to Christ in the same moment is hee united to him now reigning in heaven yea in his dying burial and rising again after a judicial or forinsical manner so that in all things in which hee hath or doth sustain our person it is no less than if wee had in a Physical manner been present and consented to every act of his in our behalf Vers. 14. Blotting out the hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nayling it to his Cross. Argum. 9. In which also hee explains how Christ obtained remission of sins for us viz. by taking away the hand-writing in this sense The Covenant of works is an hand-writing established partly in threatnings partly in appointed positive Ceremonials excluding the Gentiles from the Church was against us and contrary to us But Christ hath blotted out this hand-writing taking it out of the way and nailing it to his Cross Therefore you must not look back to the legal Covenant or ceremonial appointments in them to seek for any thing neither must yee depart in the least from the death of Christ by which yee are delivered from that hand-writing Hee compares this Covenant of works with its appurtenances to an hand-writing by which any one bindes himself for the paying of a debt for whosoever are convicted of sin by the light of nature are also by the force of the Covenant of Works obnoxious to wrath and as often as wee are convinced of sin so often also by nature wee confirm the punishment of sin or the condition of the legal Covenant by the judgement of our consciences against our selves as by an hand-writing The conscience of every one performs this much more which hath received the written Law and daily bears the punishment of the Law for the breaking of it But chiefly all justiciaries are compelled to subscribe to this hand-writing who acknowledge no righteousness besides inherent or that which is by works Of which number were those that Judaized and observeers of Ceremonies who adhered to this Covenant seeking Righteousness by works and the appointed Ceremonies For by how much they did indeavour by this means more manifestly to establish their own Righteousness by so much the more openly they did derive the punishment of the Law broken by the force of the Covenant upon themselves For no man enters a Covenant but hee also admits all the conditions of the Covenant The hand-writing is said to bee in Ordinances or rather subscribed to Ordinances so far as they took upon them those commands or Legal Ordinances that they might bee perfected in themselves they did withall oblige themselves to bear the punishment of the breach of those commands Hee calls it the hand-writing against us or contrary to us partly because it separated the Jews from the Gentiles and the Gentiles from the Jews Partly because it was a yoak which neither they nor their Fathers could bear Partly because as often as they did any work of the Law either moral or ceremonial to bee justified thereby so often by the imperfection of their work and the profession of their imperfection in the use of the Levitical Ceremonies they did argue themselves guilty or rather did acknowledge themselves guilty of death As for example when they offered Sacrifices and did repeat them they not onely acknowledged themselves sinners against the Moral Law but did also really confess that their frequent Sacrifices could not purge their consciences from sin and so the hand-writing of the Covenant of works was alwaies contrary to them But Christ hath blotted out this hand-writing and took it out of the way nailing it to his Cross insomuch as hee for the sake of them that were his hath paid for the redeemed the penalty due upon the hand-writing by the death of his Cross and hath compleated and abolished the positive Ordinances concerning those vanishing Ceremonies by the real Sacrifice of his own body once offered Vers. 15. And having spoiled principalities and powers hee made a shew of them openly triumphing over them in it Argum. 10. Christ hath brought all the Devils who exercise their power and tyranny upon the Elect overthrown by the price of Redemption paid upon the Cross and gloriously triumpheth over them openly in the sight of God Angels and men whose eyes are open unto their own disgrace and our deliverance Therefore it remains that nothing is to bee sought out of Christ. The Devils are called Principalities and Powers 1 Because in the world they potently exercise authority over all the reprobate children of disobedience and all the unregenerate which do nothing else but execute the will of the Devil 2 Because they are Sergeants executing the judgement of God holding those captive that are not reconciled to God in Christ. 3 Because they fight against Christ the Redeemer neither do they dismiss the redeemed and reconciled from the prison of darkness unless compelled by the stronger power of Christ. They are said to bee spoiled by Christ on the Cross 1 Inasmuch as
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 bee observed with the greatest fidelity Quickeneth Argum. 1. There is sufficient support in God that quickeneth all things to uphold thee under thy infirmity and to defend thee against the dangers of thine enemies Therefore nothing hinders but thou mayest faithfully observe all these commands Before Argum. 2. Christ in his example hath gone before thee who faithfully opeâ—ed his Doctrine for the salvation of the Church and at last asserted it before the Tribunal of Pilate sealing it with his voluntary death Appearing Argum. 3. Christ shall come the Judge of quick and dead that hee may give to every man according to his works Therefore all the former commands are faithfully to bee observed Vers. 15. Which in his times hee shall shew who is the blessed and onely Potentate the King of Kings and Lord of Lords He insists upon this Argument and lest any one should take the delaying of Christs coming ill hee shews that hee will come at the time appointed at the most seasonable time Blessed Argum. 4. Christ or God the Father Son and Holy Spirit whose Ministery thou hast in hand is alone in himself Blessed and Powerful who can bless his own and destroy his and their enemies so that the friendships or enmities of all Kings compared with his favour or anger are nothing because all Kings and Emperors borrow their Empires from him depend upon and are ruled by him and stand or fall at his beck Therefore these his commands are to bee observed Vers. 16. Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom hee honour and power everlasting Amen Onely Argum. 5. Because eternal life is in the hand of Christ who is one God with the Father and the Holy Ghost because hee onely is of himself immortal and alone hath immortality in his power that hee may communicate it to whom hee will Therefore the former commands are to bee observed Whom no man hath seen Arg. 6. Although the reasons of his commands should not bee manifest to us yet for our Obedience and Faith it is sufficient to know that God in himself is a light which cannot bee approached and an hidden Majesty having his peculiar and proper essence which our understanding cannot apprehend nor see with a beatifical vision in this mortal life Therefore it becomes us to adore observe and extol the pleasure of his will rather than curiously to search into it To him bee honour and power for ever Vers. 17. Charge them that are rich in this world that they bee not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy Precept 6. Of admonishing the rich touching a two-fold duty which belongs to them The first is That as to the inward man they bee not puffed up because of their riches despising the poor in comparison with themselves nor trust in their riches but in the Living God of this duty hee gives three Reasons 1 Because riches are uncertain 2 Because not riches but God is the Author of life to them that trust in him 3 Because God gives and takes away riches at his pleasure as also all other things Vers. 18. That they do good that they bee rich in good works ready to distribute willing to communicate Another duty of rich men is this That as to external works they exercise liberality towards the poor and also study to abound generally in good works free to communicate the use of their possessions and goods unto others Vers. 19. Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life The Argument to this duty is the promise of a free reward because by bestowing their uncertain riches they shall lay up for themselves in Heaven a more enduring and solid treasure and walking in the way of good works they shall lay hold upon eternal life Vers. 20. O Timothy keep that which is committed to thy trust avoiding prophane and vain bablings and oppositions of science falsely so called Precept 7. And last Wherein hee seriously commends to Timothy the Doctrine of the Gospel hitherto delivered that hee faithfully keep it as that which is committed to his trust and that hee restrain the prophane wranglings of sophisters about divine matters upon three reasons 1 Because true Doctrine is as precious as a treasure 2 Because wrangling disputations are vain and unworthy the name of Philosophy or Science Vers. 21. Which some professing have erred concerning the Faith Grace â—ee with thee Amen 3 Because it is found by experience that some Professors of Philosophical Sciences when they were weary of the truth and simplicity of the Gospel boasting of their skill erred from the scope of the Gospel yea even fell away from the Faith At length with an Apostolical vote hee concludes the Epistle commending the Grace of Christ to Timothy without which no spiritual work can bee undertaken or perfected no temptation of the Devil or the world can bee overcome The Second Epistle of Paul to TIMOTHY Analytically expounded The Contents THe intent of this Epistle is the same with the former not onely that Timothy may bee instructed and confirmed in the preaching of the Gospel but also that in his person all Teachers may learn how they ought to discharge the Ministery of the Gospel duly To which end having assured Timothy of his good will towards him hee subjoyns four Admonitions Chap. 1. and as many in the second Chapter Furthermore hee confirms and comforts Timothy against false Brethren and afflictions which hee must suffer for the defence of the Gospel in Chap. 3. Lastly As it were making his will hee most gravely charges Timothy that hee faithfully discharge the parts of his duty propounding divers Reasons to this end in Chap. 4. CHAP. I. AFter the Preface which is wholly designed to perswade Timothy of the Apostles good will towards him vers 6. Hee subjoyns four admonitions whereby hee might bee encouraged to a faithful discharge of his Ministery Vers. 1. Paul an Apostle of Iesus Christ by the Will of God according to the promise of life which is in Christ Iesus That the authority of this Doctrine might appear to all the Apostle premiseth his Name to his Epistle his Office Calling and the Authority immediately conferred upon him by God and lastly the summe of the Doctrine of the Gospel which hee preached which is the Promise of life eternal to them that beleeve in Iesus Christ according to the promises of the Prophets in the Old Testament Vers. 2. To Timothy my dearly beloved Son Grace Mercy and Peace from God the Father and Christ Iesus our Lord. That Paul might commend Timothy to whom hee writes to all the Churches Hee calls him beloved Son most especially because hee preached the Doctrine which hee had learned of Paul faithfully as Paul himself and resembled him as a Father in the whole
him And this is the description of Paul the Pen-man of this Epistle The description of Titus to whom hee writes follows Hee is called Pauls own Son not according to the flesh but first after the common faith which hee received from the Doctrine of the Apostle whose Disciple hee also was and his continual auditor being alwayes in his company Again because hee had fully received the impression of the faith preached by the Apostle and expressed it to the life in his Doctrine Lastly because hee resembled Paul as it were an image in his manner of life and conversation Vers. 4. To Titus mine own son after the common faith Grace mercy and peace from God the Father and the Lord Iesus Christ our Saviour In his salutation hee blesses Titus from God through Christ wishing and applying to him First Grace i. e. That is the gifts of the Holy Ghost both necessary to his own salvation and his calling in the Ministry Secondly Mercy i. e. Remission of sins or infirmities in the exercise of the gifts bestowed upon him Thirdly Peace i. e. Happiness from the fountain of Grace by degrees to bee accomplished Vers. 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee This Preface being premised that hee might instruct Titus about the choosing of Ministers in the first place hee repeats three general Precepts which he gave to Titus when hee went from Crete First That Titus finish in the Constitution of the Churches that which the Apostle had begun Then that hee appoint Elders i. e. all ordinary Governours of the Church in every City wherein the faithful lately converted dwelt Thirdly That in this business hee carry not himself after his own will but follow the rule set him by the Apostle as hee had ordained Vers. 6. If any bee blameless the husband of one wife having faithful children not accused of riot or unruly In the second place hee sets down three things requisite in Elders or Governours onely or of Teachers also 1 That they bee not defamed to the derogation of their Authority Again that they bee not guilty of Polygamy too frequent in those times And lastly That their whole family bee a mirrour of honest and chaste Discipline i. e. That their children bee brought up in the faith accustomed to temperance and frugality free from profuseness and luxury and patterns of obedience For hee esteemed it very necessary that the family of an Elder should bee rightly ordered if the wife and children understood that upon conjecture of their evil manners and conversations the Master of the Family might bee cast out of his Ecclesiastical Office Vers. 7. For a Bishop must bee blameless as the steward of God not self-willed nor soon angry not given to wine no striker not given to filthy lucre In the third place because amongst the Elders they that labour in the Word and Doctrine are the chief the properties of this Elder whom hee calls a Bishop are twelve whereof hee spake in the former Epistle to Timothy 1 Hee ought to bee free from any just blame lest his Authority be diminished yea so far from blame that nothing bee found in him unworthy the steward of God who ought to bee so much the more blameless by how much his office is more holy 2 Hee ought not to bee self-willed or such an one that obstinately pleases himself for hee that is too self-willed is ready to displease all others 3 Not soon angry for hee that is so cannot bear with the infirmities of the people of God or regard them 4 Not given to wine and drunkenness 5 Not contentious No striker 6 Not given to filthy lucre free from covetousness Vers. 8. But a lover of hospitality a lover of good men sober just holy temperate This hee confirms because it is requisite that according to his abilities hee bee ready to receive strangers or the banished servants of God 7 That hee esteem and love good men such as excel others For it is the sign of a man of little honesty to hate those that are good upon any pretence 8 That in all things hee bee modest sober of a sound minde or prudent 9 That hee bee just desirous to restore every man his own 10 That hee bee pious and holy who by his life and conversation may teach others 11 That hee bee continent and temperate having dominion over his affections 〈…〉 〈…〉 Holding fast the faithful word as hee hath been taught that hee may be able by sound Doctrine both to exhort and to convince the gain-sayers 12 That hee bee not a Divine onely but that by faith hee cleave to the truth not onely able to feed the flock but to stop the mouthes of barking Wolves The Second Part of the Chapter Vers. 10. For there are many unruly and vain talkers and deceivers especially they of the Circumcision The second part of the Chapter follows wherein hee gives an account of what diligence and care ought to bee used in the choosing of Pastors viz. Because false Teachers did at that time abound Hee also describes those whom hee would have rejected from this Office whereof are 1 unruly or refractory who will not bee reduced into order casting off the yoak of subjection or of the Eldership or of any other lawful jurisdiction whether they bee such as withdraw themselves from obedience to Authority either Natural or Civil to whom they ought to submit in the Lord. 2 Vain talkers who given to vain boasting follow after vain subtilties or frigid and trifling speculations which conduce nothing to holiness and the fear of God 3 Deceivers or seducers of mens mindes who either by their corrupt Doctrine corrupt the Gospel or by their fair rhetorical speeches so inchant as it were the mindes of men that they will no longer admit the sound way of teaching Of which sort for example sake hee points out the Jews Doctors to bee who dwelt in Crete Vers. 11. whose mouthes must bee stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Hee advises him that these are not onely to bee refuted but forbidden to preach either publickly or privately whereof hee gives seven Reasons Reas. 1. Because they draw whole Families from sound Doctrine and drive them to perdition and that either by teaching errours or by ill applying the general Doctrine to foment the lusts of men and that for filthy lucres sake Vers. 12. One of themselves even a Prophet of their own said The Cretians are always liars evil beasts slow bellies Reas. 2. Because they followed the disposition of their Nation lyars given to idleness serving their own intemperance and bellies like beasts which hee proves by the testimony of the Cretian Poet Calimachus or Epimenides to which Testimony Paul himself assents Vers. 13. This witness is true wherefore rebuke them sharply that they may bee sound
his eternal Generation of the Father hee hath this Prerogative 3. The Church is Christs own House and hee may dispose of it and of the service thereof as pleaseth him Men who are but servants must change none of the Ordinances of Gods worship in it But Christ â—ay change the Ordinances of his own worship and therefore alter the Ordinances of Levi and appoint a more simple form of external worship in place thereof 2. Hee expoundeth this House to be the company of true Beleevers Then 1. The Church of God under the Law and under the Gospel are one Church one house of God in substance and all the faithfull then and now lively stones of this house 2. The Church have God dwelling and conversing and familiarly manifesting himself amongst them 3. Hee addeth to a condition If wee hold fast the confidence and the rejoycing of the hope firm unto the end That is If wee continue stedfast in the Faith inwardly griping the promised glory by hope and outwardly avowing by confession Christs truth whereby hee neither importeth the possibility of final Apostacy of the Saints nor yet mindeth hee to weaken the confidence of Beleevers more than hee doubteth of his own perseverance or mindeth to weaken his own Faith for hee joyneth himself with them saying If wee hold fast But writing to the number of the visible Church of whom some not being sound might fall away and by their example make some weak ones though sound stumble for a time to the dishonour of the Gospel hee putteth a difference betwixt true Beleevers who do indeed persevere and time-servers who do not persevere to whom hee doth not grant for the present the Priviledge of being Gods House This conditional speech then importeth 1. That some Professors in the visible Church may make defection and not persevere to the end 2. That such as shall make final defection hereafter are not a part of Gods house for the present howsoever they be esteemed 3. That true Beleevers must take warning from the possibility of some Professors Apostacy to look the better to themselves and to take a better gripe of Christ who is able to keep them 4. That true Beleevers both may and should hold fast their confidence unto the end yea and must aim to do so if they would persevere 5. That true Beleevers have ground and warrant in the promises of the Gospel both to hope for salvation and to rejoyce and glory in that hope as if it were present possession 6. That the more a man aimeth at this solid confidence and gloriation of hope the more evidence hee giveth that hee is of the true house of God Vers. 7. Wherefore as the Holy Ghost saith To day if yee will hear his voice 1. In the words of the Psalm 95. vers 9. hee exhorteth them to beware of hardening their hearts in unbelief The words of the Psalm are called here The saying of the holy Ghost and of the God of Israel 2 Sam. 23. 2 3. Then 1. The authority of the Scripture is not of man but of the Holy Ghost 2. The Scriptures are no dumb letter but the voice of the holy Ghost who by them speaketh 3. The Holy Ghost is God the inspirer of the Prophets that wrote the Scripture 4. The Holy Ghost is a distinct person of the God-head from the Father and the Son exercising the proper actions of a person inspiring the Prophets inditing the Scriptures and speaking to the Church 2. In the words of the Exhortation To day if yee will hear his voice harden not your hearts Observe 1. That while men have the offer of salvation and the word preached unto them it is their day 2. That by the outward hearing God requireth the heart to be brought down and mollified 3. That hee requireth presenâ— yeelding To day while hee calleth without delay because wee cannot be sure how long God will spare or continue his offer beyond this present 4. Hee that studieth not to yeeld his heart to beleeve and obey Gods word sounding in his ears hardeneth his heart For what is it else not to harden their heart but heartily to beleeve and give obedience Vers. 8. Harden not your hearts as in the provocation in the day of temptation in the wilderness 9. When your Fathers tempted mee proved mee and saw my works forty years Hee proveth the danger of this sin in the example of their Fathers As in the day of provocation when your Fathers tempted mee Exod. 17.7 whence wee learn 1. That the evil of sin is not seen till the consequences thereof be seen what provocation it giveth to God and what wrath it draweth down on the sinner 2. It is safest to take a view of our danger by any sin in the person of others who have fallen in the like and have been punished 3. The sins that our Predecessors have been given unto wee should most carefully watch against 4. That Gods Bounty Patience and Means of Grace the longer they be abused aggravateth sin the more Vers. 10. Wherefore I was grieved with that Generation and said They do alway erre in their hearts and they have not known My Waies God pronounceth the Offenders guilty and then giveth Sentence of Doom upon them for their guiltiness They erre in heart saith the Lord. Then 1. Mis-beleeving and disobeying of the Word preached is not reckoned with God for simple ignorance of the mind but for a wilful ignorance and erring of the heart which is worse For the ignorance of the mind simply is I know not but the errour of the heart is I will not know I care not I desire not I love not to know nor obey And such is the ignorance of those who have the Means of Knowledge and Reformation and yet remain in their sins 2. Such obstinate ignorance and wilful disobedience provoketh God to cast away the Sinner and not to deal any more with him Vers. 11. So I sware in My Wrath They shall not enter into My Rest. For their Doom God debarreth them from His Rest That is from all the Comforts of His Fellowship and giveth them Torment in stead of Rest. Then 1. Obstinate Disobedients of the Voice of the Gospel lye near hand final off-cutting 2. If God give over a man to such hardness of heart as still to work contrary to the light of Gods Word Hee hath apparently denounced and sworn to condemn and seclude from Heaven such a Soul 3. It is onely such obstinate ones as go on hardening their heart against Admonitions of the Word that God hath sworn to debar If a man bee found mourning for his former obstinacy the Decree is not gone forth against him Vers. 12. Take heed Brethren lest there be in any of you an evil heart of unbeleef in departing from the Living God 1. From the former Example hee warneth them to beware of an evil heart of unbeleef and so to eschew Apostacy Then 1. Mis-beleef is the main Root of Apostacy
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
written a Letter unto you in few words Last of all he exhorteth them to take in good part the word of Exhortation from their ordinary Teachers who behoved to dilate and urge and inculcate these things even at length unto them The reason whereof he giveth Because he had written this letter but in few words unto them and might not insist in those points at large as they had need of but behoved to leave this unto their Teachers Then 1. There is need of Preachers by the word of Exhortation to dilate and inculcate that which the Scripture hath in short 2. It is very irksome for men to have their sluggishness stirred up by Exhortation and the same things inculcated again and again But their own profit should make them to suffer it patiently 3. The writing of Scripture prejudgeth not the use of Preaching but 〈◊〉 keep their own room the Scripture serving for a 〈◊〉 laying down of the Grounds to be taught and Exhortation serving to dilate and urge the truth delivered in 〈◊〉 as their case requireth Vers. 23. Know ye that our Brother Timothy is set 〈◊〉 at liberty with whom if he come shortly I will see you From this learn first That the delivery of one Timothy out of the hands of his persecutors should be a matter of comfort and joy unto as many Churches as do hear of it Secondly Good news should be spread abroad and are a fit matter for Christian Epistles Vers. 24. Salute all them that have the rule over you and all the Saints They of Italy salute you From this learn First That as it is the mutual 〈◊〉 of Christians to send forth commendations one to another So is it a Christian duty to carry them not unbeseeming even an Apostle 2. His directing of the people for to carry his commendations to their Rulers maketh it evident that the Apostle ordained this Epistle to be first read unto the People And so was far from their mindes who will not suffer the Scripture to come in the peoples hands Vers. 25. Grace be with you all Amen This closing of the Epistle usuall to the Apostle Teacheth 1. That Grace is the common good of the Church whereunto every Saint hath interest 2. That Grace is all that can be desired For if the Fountain of Gods grace or favour run towards a man what can the man stand in need of which the over-running stream of Gods good will shall not carry â—nto him The Postscript Written to the Hebrews from Italy by Timothy SOme inconsiderate hand hath put to this Postscript appearingly For this Epistle was ordained by the Apostle to carry the news of Timothies Liberation and a promise of his coming unto them afterwards possibly as the 23 Verse of this Chapter sheweth and not to be carried by Timothy And again The Apostle was bound by this Letter to come with Timothy if he had been to come shortly after the writing of this Epistle And thirdly Timothy was not yet come to that place where the Apostle Paul was when this Epistle was directed for then had he been certain of Timothies purpose and behoved if not to go with Timothy yet to have written the reason of so sudden a change of his purpose and written promise or else to have deleted the promise of his coming out of the Epistle by writing it over again or some way else Whence we collect That Postscripts are not a part of the Text nor of the Apostles own writing neither ought they to have such authority or credit as the Text hath which always agreeth with it self as proceeding from the inspiration of the Holy Spirit To whom with the Father and his Son Jesus Christ our Lord be Glory for ever Amen The Epistle of IAMES Analytically expounded The Contents IAmes an Apostle sirnamed Alphaeus from his office of Apostleship did gravely admonish the faithful Hebrews touching divers Christian duties whereby hee foresaw that the Christian Faith would bee adorned and their salvation promoted chiefly for this end propounding wisely those virtues which they seemed to have need of and sharply reproving those vices which they were more prone to or of which they were guilty Every Chapter hath its number of admonitions as is more especially shewn in their explications All which admonitions although they are written for the use of the Catholick Church yet it appears the Apostle would have them read especially by all the dispersed Israelites and those that were converted to the Faith and that were not of which design there are three Characters 1. The general inscription of the Epistle to all the twelve Tribes 2. The common and civil form of saluting 3. The manner of teaching which for the most part is fitted for the shaking off the stupidity of their consciences and stirring up their repentance if perchance any one that erred might bee recalled into the way by this Doctrine which thing is not obscurely signified to be intended by the Apostle in the last verse of the last Chapter CHAP. I. AFter the inscription of the Epistle vers 1. In this Chapter there are three common places or admonitions The first Admonition is touching the right â—earing afflictions or outward temptations to vers 13. The second touching the right judgement of inward temptations to vers 21. The third touching the solid exercise of Religion to the end Vers. 1. James a servant of God and of the Lord Iesus Christ to the twelve Tribes which are scattered abroad greeting The Writer is described in the inscription of the Epistle Iames a servant of God and of the Lord Iesus Christ viz. in the office of Apostleship whereby hee might with authority teach all the Tribes of Israel and admonish them concerning their duties hee calls himself the servant of God to shew that hee serves God the Father by serving his Son Jesus Christ and writes these things by the special authority of God and Christ. Those to whom the Epistle is written are Israelites especially beleevers cast out of the holy land and dispersed through the Regions But as to the hope of Heaven represented by the holy Land gathered to Jesus our Saviour Hee seriously commands and as it is allowed to Christians bids them to rejoyce or greets them with a borrowed form of salutation from the common use of the Heathens but turned into a Christian sense Vers. 2. My Brethren count it all joy when yee fall into divers temptations Admon 1. That they take not ill or impatiently outward afflictions and persecutions for the Gospel but correct this carnal judgement touching those external exercises whereby God tryed or proved their Faith and Sincerity For this end the Proposition is stated contrary to the judgement of the flesh viz. It is to bee accounted matter of all joy or the chiefest joy when yee fall by the providence of God into divers persecutions or afflictions whereby yee may be proved whether yee will even in adversity stick close to God Hee confirms this Thesis with
Diotrephes who endeavours to have the preheminence over all the rest of his fellows may undervalue both mee and my Letters of commendation Vers. 10. Wherefore if I come I will remember his deeds which hee doth prating against us with malicious words and not content therewith neither doth hee himself receive the brethren and forbiddeth them that would and casteth them out of the Church The Apostle adviseth him that hee will deal with this ambitious lover of preheminence before the Church when hee comes and gives five reasons of his purpose Reas. 1. Because Diotrephes did many evil deeds 2. Because hee did prate against the Apostles with malicious words and namely against Iohn whom he knew to be an enemy to ambition and humane Episcopacy creeping into the Church through the ambition and devices of these kind of men 3. Because hee did neither entertain nor did bestow any kinde of respect upon the true Christians that held fast the Doctrine of the Apostles in all things 4. Because by his tyrannical injunctions and constitutions threatning excommunication and casting out of the Church hee prohibits who entertained and received those Preachers with all Christian offices that were 〈◊〉 by the Apostles if they did contrary to his commands 5. Because hee did imperiously excommunicate those that transgressed his commands and did entertain this kind of Brethren Vers. 11. Beloved follow not that which is evil but that which is good Hee that doth good is of God but hee that doth evil hath not seen God Argum. 9. Thou oughtest not to follow the evil carriage of thy Pastor Diotrephes or obey his wicked commands because this would bee evil and contrary to true Faith and love towards God but thou oughtest to follow that onely which is good and agreeable to sound Doctrine Therefore go on in exercising the duties of love Hee that doth good Argum. 10. Confirming the formee hee that indeavours to do good is born of God but hee that doth evil is void of the true and saving knowledge of God or faith in him Therefore go thou on to do good that thou mayest approve thy self to bee of God Vers. 12. Demetrius hath good report of all men and of the Truth it self yea and wee also bear record and yee know that our record is true Argum. 11. Thou oughtest rather to imitate Demetrius his kindness towards the Saints and poor strangers of whom all and the very truth of the thing shewing it self in deeds gives testimony and I my self who am not wont to affirm unless it be those things which are true and I know by experience do give testimony of his praise Therefore imitate him and go on in the duties of Charity Vers. 13. I had many things to write but I will not with Ink and Pen write unto thee 14. But I trust I shall shortly see thee and wee shall speak face to face The conclusion remains wherein are two Articles In the first hee excuses the shortness of his Epistle hoping to see and talk face to face with him Vers. 15. Peace bee to thee Our Friends salute thee Greet the friends by name In the second Article 1. Hee salutes Gaius by wishing peace to him i. e. the blessing of God in all things 2. Hee doth hearty commendations to Gaius from his friends viz. the Saints who were his true friends 3. Hee wills him to salute in his name particularly and by name all his friends i. e. who loved him The Epistle of IUDE the Apostle Analytically Expounded THE CONTENTS CErtain masters of Heresies arose who abused the grace of God to the liberty of the flesh and under the pretence of the Gospel let loose the reigns to all manner of wickedness and plainly mocked at the holy conversation of true Beleevers as of simple Idiots which were ignorant of true Christian liberty Against these pestilent inventions God stirred up Peter the Apostle and this Jude who is here and Act. 1. called the Brother of James the less called Alpheus Hee was the Kinsman of our Lord Mat. 13.55 who is named Lebbeus and Thaddeus Mat. 10.3 This our Apostle exhorts the Faithful to whom hee writes that they would constantly stand up for the defence of the Doctrine of the Gospel against false Teachers of whom Peter had warned them 2 Pet. 2. handling the very same Argument There are three parts of this Epistle A Preface vers 1 2. An Exhortation to contend for the true Faith against Impostors to vers 24. The Conclusion in the two last verses Vers. 1. JUde the servant of Iesus Christ and Brother of Iames to them that are sanctified by God the Father and preserved in Iesus Christ and called The Preface contains an inscription and salutation The inscription shews the direction of this Epistle from whom and to whom it was written The writer of this Epistle is 1 described from his name 2 from his Apostolical office under the name of a servant in which title hee more glories than in the natural relation which was betwixt him and Christ the Lord. 3 From the distinction of himself from Iudas the Traitor from whom not onely in his disposition but also in his name hee desired to bee differenced Those to whom hee writes are described from four properties of the Elect. 1 They are in God the Father i. e. reconciled by Christ they have communion or an holy fellowship with God 2 They are sanctified by the special operation and inhabitation of the Holy Ghost 3 Preserved by the gift of perseverance from Christ the Redeemer who suffers none of his to bee taken out of his hand 4 Called not onely with an outward call but with an inward and effectual calling Vers. 2. Mercy unto you and Peace and love be multiplied In his salutation by Apostolical authority hee does not onely wish but applies to the confirmation of their Fait◠1 The Mercy of God which heal◠all our evils viz. our sin and misery 2 Peace which comprehends the parts of our Reconciliation and felicity 3 And Love which as the spring of all good things comprehends grace and all those effects which conduce to our sanctification and the compleating of our salvation Hee desires that all these may bee multiplied in respect to the degrees of increase and manifestation in other various effects such as the glory of God and their salvation should require Vers. 3. Beloved when I gave all diligence to write unto you of the common salvation it was needful for mee to write unto you and exhort you that yee should earnestly contend for the Faith which was once delivered unto the Saints The body and substance of the Epistle follows wherein hee propounds the cause and scope of his writing which hee further prosecutes Two Reasons of his writing hee sets down 1 His earnest desire not onely in respect to his office in preaching the Gospel wheresoever occasion was offered but also of writing concerning the common Salvation of the Elect obtained by Christ and by degrees
sinfulness in mind and heart are Preparations to fit us and set us on to joyn in this Covenant wherein God undertaketh to help and remedy all these felt evils through His Christ by putting His Laws in our Mind and writing them in our Hearts For what is this else but tâ— illuminate our Mind more and more with the understanding of his will and to frame our hearts and affections to the obedience of the same 4. That by the Covenant comfort is provided for sinners who are humbled in the sense of their sins and no door opened for presumption nor room given to prophane persons to go on their ways blessing themselves For the maker of the New Covenant presupposeth two things First that his party renounce his own righteousness which he might seem able to have by the Old Covenant Next that he flee for relief to God in Christ to have the benefits promised in this New Covenant Which if he do it is impossible that he can either lean to his own merits or live in the love of his sinful lusts 5. That by this Covenant such an union is made betwixt God and the Believer that the Believer is the Lords adopted childe and the Lord is the Believers God all-sufficient for ever promising to be all to the Believer which to be our God may import and to make the Believer all that one of his people should be Verse 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord For all shall know me from the least to the greatest 1. While he saith They shall not teach every man his neighbour he doth not mean that his Word and Ordinances and Ministry appointed by him or brotherly communion for mutual edification shall be mis-regarded or not made use of But by the contrary That he will himself be their Teacher in these his own means First giving his children a greater measure of the Spirit and a more neer communion with himself than of old 2. Making his children so wise unto salvation as they shall not hang their Faith upon mans authority but search by all means till they understand the minde of God the infallible Teacher as he hath revealed himself in his Word 3. So clearing the Truth which is outwardly taught unto them by his own Instruments after so sure and perswasive a manner by his Spirit inwardly that the outward Teaching shall be no Teaching in comparison of the inward concurrence according as we hear those Samaritans were taught who believed indeed the womans report that they might go to Christ But when they were come to him got so great satisfaction from himself that they said unto her Now we believe not because of thy saying for we have heard him our selves and know that this is indeed that Christ John 4.42 So will the Lord inwardly make his Truth powerful unto Salvation to his own that they may say to those that are his Instruments Now we believe not because of your saying but because we have heard him our selves Then 1. It is not Gods will that other mens belief should be the Rule of our belief but that we all search to understand the Scriptures and Gods will revealed therein 2. It is easie from this ground to answer that famous question How know you such and such grounds of Salvation We answer It is an Article of the New Covenant They shall be all taught of God 2. He saith They shall all know me from the least to the greatest Then 1. The New Covenant admitteth all Ranks and Degrees of persons and excludeth none high nor low that love to embrace it 2. It may be in sundry points of truth some of them be ignorant and mistaken more than other some But of the saving knowledge of God in Christ they shall all have light in a saving measure 3. The greatest as well as the meanest in whatsoever respect of Place or Gifts must be Gods Disciples in the study of saving Knowledge and hearty obedience Vers. 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more 1. To make us believe the former Promises he addeth to a New Article of the Remission of sins because from the Conscience of those ordinarily do arise our doubts and difficulty of drawing near to God Then 1. The conscience of sin must not drive us away from God but rather force us to run unto God more humbly because onely to such as come unto him in his Christ is remission of sin promised 2. Whatsoever sort of sins they be unrighteousness or sin or inquity they shall not hinder God to be gracious to the penitent fleeing to this Covenant for refuge 2. In saying For I will be merciful 1. He maketh his mercy pardoning sin the reason of his bestowing the former good things His giving of one grace the reason of giving another even grace for grace 2. He maketh his mercy the ground of all this favour and nothing in the mans person or works or worthiness of his faith 3. The word Merciful is in the Original Pacified and doth import both Gods respect to the propitiatory sacrifice of Christ which pacifieth him towards us and also our duty in looking towards it as the price of our reconciliation 3. In that the Lord joyneth the promise of putting his Law in the minde and writing it in our heart with the promise of remission of sins he teacheth us That he will have every confederate soul that seeketh the benefit of this Covenant to joyn all these benefits together in their claim with remission of sin seeking to joyn the illumination of their minde renovation of their heart and life at least in their desires and endeavours and not to sever one of them from another but study in uprightness to have them all 4. While he saith He will remember their sins no more he teacheth 1. That he will never forgive sin nor forget it but set it ever in his sight till a man enter into this Covenant with him through Christ. 2. That when he hath forgiven sin he forgeteth sin also whatsoever he remitteth he removeth from his remembrance Vers. 13. In that he saith A New Covenant he hath made the first Old Now that which decayeth and waxeth old is ready to vanish away From the name that the Lord giveth this Covenant in calling it New he draweth two consequences The first that the former Covenant by this word was declared old Next that as it was declared old it was so declared shortly after to be abolished Then 1. The least word that proceedeth out of Gods mouth is weighty and worthy of consideration 2. Whatsoever Gods word doth import by due consequence must be taken for Gods truth and Gods minde as if it were expressed 3. Seeing Christ is come and the time is now of this New Covenant we know that by Gods authority the Levitical ordinances and whole form of the Legal
Covenant and ceremonial forms of worship are abrogated The Summe of Chap. IX THen That you may see this more clearly let us take view of the typical Ordinances in the Old Covenant and of their accomplishment in Christ under the Old Covenant and typical Tabernacle there were sundry shadows vers 1 2. The Tabernacle divided in two rooms and their furniture within them both vers 3 4 5. In the outer room the Priests resorted daily vers 6. In the inner room onely the High Priest once a year vers 7. The close-keeping of which room signified that the way to Heaven was not to be fully clear during the time of those shadows vers 8. Nothing done then externally could quiet the conscience vers 9. All being but temporary shadows imposed till Christ came to reform all vers 10. But when Christ came hee gave to those shadows accomplishment For hee was Priest of the true Tabernacle of his own Body signified by the typical Tabernacle vers 11. And by his own blood entred into Heaven for our Eternal Redemption vers 12. For if the types procured a Ceremonial cleansing vers 13. How much more shall his blood truly and in effect procure our Justification and Sanctification vers 14. And therefore that Remission of sins and Eternal Life might be given to the faithful both then of old and now hee behoved by his office to make his Testament and die vers 15. For so requireth the nature of a Testament vers 16 17. Wherefore the typical Testament of old also behoved to have a typical death as Levit. 16. maketh plain vers 18 19 20 21. Yea every cleansing of the Types and every Remission behoved to be with blood vers 22. Therefore the things represented by the types behoved to be cleaned by better blood even the blood of the Messias vers 23. For Christ entred not into the typical Sanctuary but into Heaven it self vers 24. And offered not himself often as the imperfect Levitical Sacrifice was offered vers 25. For then should hee have often died But his once offering was sufficient for ever vers 26. And as God appointed men but once to die vers 27. So Christ was but once offered till the time hee come to judgement for the salvation of the faithful vers 28. The Doctrine of Chap. IX Vers. 1. Then verily the first Covenant had also Ordinances of Divine Service and a worldly Sanctuary THe word Ordinances in the original is also Justifications in the plural number so called because they represented our Iustification Whereof wee learn 1. That as other things were typed under the Law so also was our Justification and the manner of obtaining the same shadowed forth 2. That those things which then were called Justifications were so called onely because they were the representations of the way of obtaining Justification for they did not justifie 3. That albeit Justification be onely one yet the types therefore were many no one of them being able to express the truth but in part 2. By calling them Ordinances of Divine Service hee teacheth us That sometime those Ceremonies which are now abolished were during their own time parts of Gods external worship in regard of the Commandement of God injoyning them 3. By calling the Sanctuary Worldly hee teacheth us To think of all the external glory of Levitical Service onely as the earthly representation of heavenly things and under all these earthly shadows to seek in to an heavenly signification Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Table and the Shew-bread which is called the Sanctuary 3. And after the second Veil the Tabernacle which is called the holiest of all 4. Which had the Golden Censer and the Ark of the Covenant overlaid round about with Gold wherein was the Golden Pot that had Manna and Aarons Rod that buded and the Tables of the Covenant 5. And over it the Cherubims of Glory shadowing the Mercy-Seat of which wee cannot now speak particularly 6. Now when these things were thus ordained the Priests went alwaies into the first Tabernacle accomplishing the Service of God 7. But into the second went the High-Priest alone once every year not without blood which hee offered for himself and for the errours of the people Hee setteth before our eyes the pleasant face of Gods outward worship that in the wise appointing of every thing for place for division of rooms for furniture for ornaments for materials for persons for actions for order of doing wee may behold the Glory not onely of the appointer of them but also the glory of the Church and of Heaven and of Christ and of his Saints represented thereby as far above the glory of those outward things as heavenly and spiritual things are above earthly as the particular Exposition of the meaning of the Types in their own proper place will make plain which wee cannot meddle with here seeing the Apostle judgeth it not pertinent Vers. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Hee expoundeth what the High Priests going through the Veil but once a year did mean saying the Holy Ghost signified something thereby Then 1. The Holy Ghost is the Author of these Ordinances of Levi and of matters appointed about that Old Tabernacle as of the expressions of his own mind to the Church and so hee is very God 2. The Holy Ghost is a distinct person of the God-head exercising the proper actions of a person subsisting by himself directing the Ordinances of the Church teaching the Church and interpreting the meaning of the Types unto the Church 3. The Church under the Law was not altogether ignorant of the spiritual signification of the Levitical Ordinances because the Holy Ghost was then teaching them the meaning 4. Those Rites and Ceremonies were not so dark in themselves as they could not be in any sort understood but were expressions of the mind of God to the Church of that time 2. That which the Holy Ghost did signifie was this That the way unto the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Then That the holiest of all represented Heaven the Old Church did know 3. Hee saith not that the way to Heaven was closed but not clearly manifested Then They knew the way to Heaven darkly through the Veil of Types 2. They knew there was a time of clearer light comming 4. The time of the endurance of this not clear manifestation of the way to Heaven is set down to be Whilst the first Tabernacle was standing Then the Old Church was taught 1. That the clear light of the way to Heaven was not to be revealed while those shadows and that Tabernacle endured 2. That when the clear manifestation of that way should come by the Messias that Tabernacle was not to stand 3. That when God should cause that