man on Earth who must all once die and then be doomed to their endless state so Christ was once to die as a Sacrifice for the sins many and to them that wait for him in the prepared state of Faith Hope Obedience and Patience he shall appear again but not any more to bear the punishment of their sins but to justifie them publickly and take them to his glory CHAP. X. 1. FOR the law having a shadow of good things to come and not the very Image of the things can never with those sacrifices which they offered year by year continually make the commers thereunto perfect 1. For the Law having but in its Ceremonies a shadow of the great heavenly Blessings of the Gospel and not the clear Image or Draught or Map of the things themselves doth shew by the frequent yearly iteration of those Sacrifices that it doth not perfect the Sacrifices 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sins 2. For then they would have ceased to be offered because the Worshippers once pardoned and cleansed should have no more conscience of guilt or remaining pravity 3. But in those sacrifices there is a remembrance again made of sins every year 4. For it is not possible that the bloud of bulls and of goats should take away sins 3 4. Note 1. This Text doth not deny that the faithful Jews were then forgiven nor that the Law conduced to it as used in subordination to the antecedent Promise and Law of Grace But without this Promise the Law could not do it 2. Nor doth this infer that we may not mention lament and beg pardon for our old sin while we live on Earth Nor that renewed sins have no need of a renewed pardon but no need of a new Sacrifice 5. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not but a body hast thou prepared me 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure 7. Then said I Lo I come in the volume of the book it is written of me to do thy will O God 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldest not neither hadst pleasure therein which are offered by the law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second 5 6 7 8 9. David as a Prophet personating Christ saith c. taking down Sacrifices as insufficient and introducing Christs obedient Sacrifice of himself 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all 10. And by this Decree of God giving us a Saviour to be a Sacrifice for our sins we are as far as belongeth to the Expiating Sacrifice made a holy people unto God the sins of the faithful by this price being pardoned and Reconciliation made 11. And every priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins 11. And the Priests must be still sacrificing the same things never finishing the Expiation 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God 13. From henceforth expecting till his enemies be made his footstool 12 13. But Christ having offered but one Sacrifice for sins as sufficient for ever sate down in the possession of Glory and universal Dominion in the Heavens on the right hand of God where he will reign till he hath subdued all his Enemies even all that opposeth the perfecting of his work of the Salvation and Glory of his Church 14. For by one offering he hath perfected for ever them that are sanctified 14. For all the faithful and sanctified are by that one offering as a sufficient Expiatory Sacrifice freed from all guilt and sin now initially and shall be perfectly without any other Expiatory Sacrifice for ever 15 16 17. Whereof the holy Ghost also is a witness to us for after that he had said before This is the covenant that I will make with them after those days saith the Lord I will put my laws into their hearts and in their minds will I write them And their sins and iniquities will I remember no more 18. Now where remission of these is there is no more offering for sin 15 16 17 18. Note here 1. That when the price is given and taken and a free Act of Oblivion made on the bare condition of thankful acceptance the crime is said to be pardoned in the common custom of speech it being done as far as belongeth to the Satisfier and the Rector as such though yet the Resusers be all actually unpardoned For a Conditional Gift puts nothing in act till the Condition be performed 2. That here in the Promise Pardon is not in time before Renovation and so not actually of any Infidels or unconverted though elect thereto 3. That even the pardon of the sanctified is but such as excludeth any more Sacrifice but not any more Faith Repentance Watching Praying c. 19. Having therefore Brethren boldness to enter into the holiest by the blood of Jesus 20. By a new and living way which he hath consecrated for us through the vail that is to say his flesh 21. And having an high priest over the house of God 19 20 21. And now I come to the Use of all that I have said in all the foregoing Doctrine We are not now deterred from access to God by unexpiated guilt but may come to him as a Father with comfortable reverent boldness and hope as reconciled by Christ even in confidence of the merit of his Righteousness and Sacrifice which is as a new and still effectual living way through the veil of his flesh consecrated for us And we have now in the Heavens a Glorified High Priest who is Head over all things to his Church which is the House of God and ever liveth to do all for us in Heaven which belongeth to a perfected High Priest 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 22. Let us therefore draw near to God in holy Worship and heavenly Desires and Aspirings with a heart that is sound sincere and true to Christ and our convictions and abounding with full belief and trust in Christ for all that he hath promised having our hearts cleansed by Christ's Blood which the sprinkling figured under the Law from the conscience of guilt and the love and power of sin and our bodily practice purified from uncleanness typified by the washings under the Law and federally signified by our Baptism 23. Let us hold fast the profession of our faith without wavering for he is faithful that promised 23. Let us against all subtle deceitful Adversaries and against all
by Office the Care of gathering many Churches and then taking care of their Preservation and Increase by urging the Doctrine and Commands of Christ and Ordaining Bishops over particular Churches Episcopos gregis by their own and the Flocks consent and not otherwise and then exhorting such Pastors and Churches on just occasions to do their Duties And who can be against such Archbishops But some that now feign the Idea of a Bishop to be one that hath many score or Hundred Churches under him which have no Bishop but himself and one that is set over them without their consent and that ruleth them by force of the adjoyned Sword Imprisonment or Ruine are ready to Dream that Timothy and Titus were such Bishops Doubtless every City or Corporation where were Christians had then a Church at least and every Church a Bâ—shop at least And whether it was Timothy or another Ephesus was not without Tho it 's true that we find him so constantly with Paul almost every where where he was that it 's hard to believe that he was very long at Ephesus 2. Note That Churches are in danger of Corruption by other Doctrines than those delivered by the Apostles And their Doctrines were so sufficient that no other should be taught 3. Though some think it is still the Gnosticks that are here described by Fables and Genealogies its most like to be all the Judaisers And though Genealogies be part of Scripture it 's perverseness to make too great a stir about them and to turn Religion into endless Questions and divert from matter of Faith in which our Edification chiefly doth consist Multitudes sin by too much stir about lesser Scripture Verities when by wrangling or long study it hindreth them from greater 5. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned 15. The Holy Scripture is as a compleat Body which hath its Accidents and Ornaments as well as Essential and Integral Parts as Hair Nails Colour c. But it is the end that is the chief part and must be preferred And the end of all Christ's Doctrine and Law is Charity or to bring Mens Souls to the love of God and Man and Goodness as its very Nature And the grand means to this are 1. A Heart purified by Gods Spirit 2. A good Conscience not guilty of reigning sin and justified from the guilt of former sin and present Infirmity by Christ 3. And unfeigned Faith in Christ by which we are united to him and have our part in the foresaid benefits And this is the Sum of True Christian Religion in few Words which is more profitably insisted on than Jangling Controversies 6. From which some having swerved have turned aside unto vain jangling 7. Desiring to be teachers of the law understanding neither what they say not whereof they affirm 6 7. And some that have roved from this Mark not placing Religion finally in Love to be promoted aforesaid have turned aside to Vain Jangling or Vain Chat as if Religion lay in being Doctors of Moses's Law when as they understand not what they say themselves nor what the things are which they pretend to teach Note 1. They that shoot not at this mark as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and place not Religion as aforesaid have ever since corrupted it by Vain Jangling though not about the same Subjects Some setting the Churches together by the Ears about unnecessary curious Notions concerning the person of Christ or concerning Gods Decrees and Concourse and some about the Clergies Universal Domination and about their Canon Law worse than was that of Moses and their Dunghil of Corruptions and ensnaring Ceremonies and some about quibling Notions concerning Justification Faith and Works Satan hath Religious Diversions for them that are above Sensuality And Ignorant-confidence with rage is the usual Character of all such 8. But we know that the law is good if a man use it lawfully 8. We praise the Law as well as they It is Gods Law and therefore good if lawfully used which is to lead Men to Christ and typifie Spiritual things to come and to condemn and restrain sin but not to justifie Men instead of Grace nor to be imposed on the Gentiles or continued when a better doth displace it 9. Knowing this that the law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and profane for murderers of fathers and murderers of mothers for man-slayers 10. For whoremongers for them that defile themselves with mankind for men-stealers for liars for perjured persons and if there be any other thing that is contrary to sound doctrine 11. According to the glorious gospel of the blessed God which was committed to my trust 9 10 11. It must be foreknown 1. That the World was not Lawless that had not Moses's Law They had the Law of Nature and the common Law of Grace which was given to Mankind after the fall And Christ hath now brought us the Holy Spiritual Law of Grace in the most perfect edition So that sin is condemned where Moses's Law is not received or known 2. That Moses's Laws as such were all Political for the Government of that Republick even the Ten Commandments and had Penalties to be executed by Men annexed as an essential part of it Now of this Law saith Paul It was not made with these Penalties either to bridle or to punish them that without it were Righteous Men that is Who were obedient to the Law of Nature and of Grace and whose Hearts were ruled with the love of Righteousness and needed not to be frightened to it by Corporal Penalties much less for us Christians who have Christs Law of Grace and are Sanctified by his Spirit writing it in our Hearts by Love of Goodness But God knowing the corruption of Mans Heart did make it for the Israelites to restrain them by fear from living like Lawless Disobedient Men c. and to punish them by the Magistrate who were ungodly sinners unholy profane murtherers c. which the Gospel and Christs Law which I preach is as much against as Moses's Law and more powerfully overcometh So that we that have better even Christs Law without us need not the continuance of Moses's Law 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the ministry 12. Note It is a great mercy to be entrusted with the Ministry of the Gospel with Ability and Faithfulness 13. Who was before a blasphemer and a persecutor and injurious But I obtained mercy because I did it ignorantly in unbelief 13. Note 1. The great Mercy of God to great sinners even Persecutors and Blasphemers may be converted 2. That God giveth the greatest Mercy without previous merit 3. The word because here meaneth not that Ignorance was a proper cause of Gods Mercy But that it made
Lysias came upon us and with great violence took him away out of our hands 7. N. To save the innocent from the violence of wicked Priests is accused aâ— violence even in a Governour 8. Commanding his accusers to come unto thee by examinâ—ng of whom thy self mayest take knowledge of all these things whereof we accuse him 9. And the Jevvs also assented saying That these things vvere so 8 9. Note Seeing the judgments of Men are so contrary that he is a seditious Plague and Sectary to one that is one of the best on earth to another alass How shall the People know who to believe The History of Lyars are stufft with lies And how can Strangers and Posterity know who were the Lyars This is a great shake to the credit of most History But the haters of Holyness are seldom to be believed 10. Then Paul after that the Governour had beckned unto him to speak ansvvered Forasmuch as I knovv that thou hast been of many years a judge unto this nation I do the more cheerfully answer for my self 11. Because that thou mayest understand that there are yet but tvvelve days since I vvent up to Jerusa lem for to vvorship 10. Thou knowest their customs had I been such a one as they accuse me to be what should move me to come so far from other Countries but twelve days ago to keep the Feast of Pentecost and to worship at Jerusalem 12. And they neither found me in the Temple disputing with any man neither raising up the people neither in the Synagoue nor in the city 13. Neither can they prove the things whereof they now accuse me 12. I was only worshipping in the Temple and deny that I did any thing to move Sedition as they accuse me 14. But this I confess unto thee that after the way which they call heresie so worship I the God of my Fathers believing all things which are written in the Law and the Prophets 14. I am not ashamed to own it that I worship God as a Christian in the way that they call a Heresieâ— or Sect for I believe the Law and the Prophets who teach it me 15. And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust 15. The Resurrection of Christ confirmeth my belief of the Resurrection of the dead c. Note 1. The Doctrine of a Resurrection of the just only was not then owned by the Jews 2 It seems by this time the Pharisees joyned in his Persecution though before they excused him in contention with the Sadducees 16. And herein do I exercise my self to have always a conscience void of offence toward God and toward men 16. And in this hopes of a Resurrection and the Christian Faith my dayly care and exercise is to keep my self from offending God or Man by any sin that my conscience may not be my Accuser 17. Now after many years I came to bring alms to my nation and offerings 17. To bring Alms and Offerings is no prophaneness or sedition c. 18. Whereupon certain Jews from Asia found me purified in the Temple neither with multitude nor with tumult 19. Who ought to have been here before thee and object if they had ought against me 18 19. These Asian Jews falsly thought that I had brought Trophinus into the Temple And it being they that are the first Accusers and Witnesses they should have been here 20. Or else let these same here say if they have found any evil-doing in me while I stood before the council 21. Except it be for this one voice that I cried standing among them Touching the Resurrection of the dead I am called in question by you this day 20. As to any thing that I did in the Council let them witness what they can against me They have nothing to charge me with but that I said touching the Resurrection of the dead I am accused I meant Christs Resurrection as the cause and pledge of ours Note Some think that Paul here confesseth it a fault that he equivocated to set them together by the Ears as being an act of Carnal Wisdom and an obscuring of his confession of Christ But most expositors rather think that he spake this ironically as if he had said unless they will make it a fault that I said I am called in question about the Resurrection they can charge me with none there 22. And when Felix heard these things having more perfect knowledge of that way he deferred them and Said When Lysias the cheif Captain shall come down I will know the uttermost of your matter 22. He said when I have got a more perfect knowledge of this way of Christianity and how far it is against your Law and when I have spoke with Colonel Lysias of the tumults I will judge the cause which yet I cannot do 23. And he commanded a centurion to keep Paul and to let him have liberty and that he should forbid none of his acquaintance to minister or come unto him 23. To secure him as a Prisoner at large 24. And after certain days when Felix came with his wife Drusilla which was a Jewess he sent for Paul and heard him concerning the faith in Christ 25. And as he reasoned of righteousness temperance and Judgment to come Felix trembled and answered Go thy way for this time when I have a convenient season I will call for thee 24 25. Note Foelix is noted by the Historians of those times to be specially guilty of two crimes Injustice through Covetousness and Incontinence taking another Mans Wife This Drusilla the Niece of Anthony and Cleopatra And so the Subject moved his conscience to make him tremble Note O the strength of sin that will live even when Men tremble for fear of judgment 46. He hoped also that money should have been given him of Paul that he might loose him wherefore he sent for him the oftner and communed with him 26. Note All his trembling overcame not the love of Money Money is the worldlings great Mediator 27. But after two years Porcius Festus came into Felix room and Felix willing to shew the Jews a pleasure left Paul bound 27. His carnal respects to Man and Fame and to please the malicious Jews prevailed against his Conscience and leaves Paul a Prisoner to be judged by Festus his Successor when Paul had been two years kept a Prisoner CHAP. XXV NOw when Festus was come into the province after three days he ascended from Cesarea to Jerusalem 2. Then the high priest and the cheif of the Jews informed him against Paul and besought him 3. And desired favour against him that he would send for him to Jerusalem laying wait in the way to kill him 1 2 3. The malicious Priests and Rulers continue their murderous design and cannot get a heathen Ruler to be so bad as they 4. But Festus answered that Paul should be kept at Cesarea and that
Paul a more capable receiver of Mercy than he should have been if he had maliciously sinned against Knowledge 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus 14. And this Mercy which called me hath poured out on me by the Holy Ghost an abundant measure of Faith in Christ and love to him and his which carrieth me on in his Work with Zeal and unwearied diligence 15. This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief 15. This is the Great Article of our Christian Faith which we may trust to and of great comfort to us all and worthy of our thankful acceptation That Christ came into the World to save Sinners which I that am one of the chief must therefore predicate with chiefest Thanks 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting 16. But it pleased God to shew mercy to me so great a Sinner to magnifie his Grace and encourage all Sinners against Despair that in me Christ might exemplarily shew his gracious Patience and Forbearance and confirm all Sinners in the hope of Everlasting Life who after shall believe and be converted 17. Now unto the King eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen 17. The sense of this unspeakable Mercy calleth up my Soul and should do all to speak with joy the Praises of our God who is Eternal Immortal Invisible the onely God absolutely Wise over Angels and all Creatures To him be honour and Glory for ever and ever Amen 18. This charge I commit unto thee son Timothy according to the prophecies which went before on thee that thou by them mightest war a good warfare 19. Holding faith and a good conscience 18. Note 1. By Charge is meant holding Faith and a good Conscience and keeping the Doctrine committed to him by Paul as a faithful Minister and Soldier of Christ against all Opposition 2. It seems some particular Prophecy such as Agaâ—us had of Paul and many then had had foretold that Timothy should be a faithful Minister 19. Which some having put away concerning faith have made shipwrack 20. Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme 19 20. Which some have cast away and lost the Christian Faith Such are Hymeneus and Alexander whom I have delivered to Satan as Gods Executioner of some Bodily Punishment to see whether Correction will convince them of their Blasphemy Note 1. What their Blasphemy was is after shewn 2 Tim. 2.17 4.14 2. That Satan is oft Gods Executioner in Correction and Destruction is certain and that such is the Delivery here meant for want of Christian Magistrates But it was none of Satans desire but Gods hereby to teach them not to blaspheme CHAP. II. 1. I Exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men 1. As I have oft said That Charity is the End and Sum of Religion I exhort that this may be sincerely manifested in your Religious Worship and that you heartily pray for all sorts of Men that God would save them from Sin and Misery and give them Grace and Mercy and be thankful for their Welfare as if it were your own 2. For kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty 2. For Kings and for all that are in Preeminence or Superiority that they may so govern that we may be protected in the quiet serving of God in Godliness and decent Conversation with Men without Reproach and Persecution Note 1. That the Character of the Rulers that we are to pray for is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus râ—gendi Right but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preeminence Pray for him that hath the right of Governing as far as you can know it But submit to him that hath setled Possession so far as it wrongeth not anothers Right and so far pray for such that we may live a quiet and peaceable Life in all Godliness and Honesty 3. For this is good and acceptable in the sight of God our Saviour 4. Who will have all men to be saved and to come unto the knowledge of the truth 3 4. For this is agreeable to the great Mercy manifested in Mans Redemption by Jesus Christ who by his Death and Covenant of Grace and Preaching hath shewed us how willing he is that all Men should be saved and come to the knowledge of his Gospel Note 1. That while we obediently pray as God commandeth us we may confidently expect Gods acceptance 2. An extensive Charity rendreth us like Christ 3. It is not onely all sorts of men that Christ would have to be saved but he willeth the Salvation of all Men in general so far as to make a Sacrifice sufficient for all if all will believe and to make an Act of Oblivion or general Pardon and Gift of Life to all on Condition of Acceptance and to send his Messengers promiscuously to all with the Word of Reconciliation to beseech them to be reconciled to God What Christ giveth to all he willeth and purchased for all But he giveth to all a Pardon and Right to Life on Condition of Acceptance Therefore he is so far willing of their Salvation 5. For there is one God and one mediatour between God and men the man Christ Jesus 6. Who gave himself a ransom for all to be testified in due time 5 6. For it must move us to pray for all in compliance with this Will of God that would have all Men saved because there is One God who is good to all and One Mediatour between God and Mankind who took on him the Common Nature of all Men and gave himself a Ransom for all revealed in the Season appointed of God or to be preached to all in due time as God pleaseth Note The Controversie about Universal Redemption too hotly agitated by Beza Piscater and others on one side and by many on the other I have fully handled in my Catholick Theologie and Methodus Theologiae and it needs no more than as aforesaid 1. Whoever is damned it is not because no Ransom was made for him or because it was not sufficient for him 2. By Gods Will to save all is meant the Effects of his Will that have a tendency to their Salvation 3. It is notorious that God hath made an Universal Act of Grace or Oblivion giving Pardon of all Sin and Right to Life in Christ to all Men without exception on Condition of Believing-acceptance and hath commissioned his Ministers to offer this Gift to all Men to the utmost of their power and entreat them to
committed to the Ministry to communicate 3. Not given to wine no striker not greedy of filthy lucre but patient not a brauler not covetous 3.8 One that is not inordinately in love with Wine or strong Drink 9. One that useth no violence nor hurteth others 10. One that studieth not after gain nor useth dishonest unseemly ways of getting 11. One that by lenity taketh all things in the best sence and is not rigorous 12. One that is against Strife Contention and Fighting 13. One that is not in love with Money 4. One that ruleth well his own house having his children in subjection with all gravity 5. For if a man know not how to rule his own house how shall he take care of the church of God 4 5.14 One that ruleth well his own House if he have any and by his success sheweth it and that God blesseth his Labours his Children being in subjection with all Comely Grave and Pious Behaviour For if either he have not Skill and Care enough to rule his Family well or the badness of his Children shew that God blesseth not his Labour how should the Church judge him fit to rule them and likely to succeed 6. Not a novice lest being lifted up with pride he fall into the condemnation of the devil 6. Not a late young Convert for such are more in danger of Pride than others when they are set up as Teachers and so fall as the Devils did Note That young raw Christians made Teachers are in great danger of falling into Condemnation by Pride even like to Devils Because 1. They have less knowledge of their own Ignorance and how much yet they want 2. The suddenness of the Light which they have received so transporteth them that they think it to be greater in them than it is 3. They have stronger Passions than the Aged and those puff them up as if they signified answerable Judgment 4. They have weaker Degrees yet of Humility Self-denial and all Grace than riper Christians have 5. They have had less time to learn the great things which should ballance them 6. They want that Experience which fully convinceth Riper Christians of the errour of Self exalting so that none are so apt to rage and be confident as the Ignorant and Injudicious 7. And they are themselves as Children carried away easily by the applause and flatteries of such as are like them and cry them up for their Injudicious fervour 7. Moreover he must have a good report of them which are without lest he fall into reproach and the snare of the devil 7.16 And he must be one that hath by his Parts and Conversation got some esteem even among Unbelievers or at least is not by the common sort of them made odious or contemptible by any Infamy just or unjust lest Satan get by his former Scandals or ill Name to make the Christian Religion odious and turn his Infamy into a Snare to keep Men in unbelief Note 1. If all these Sixteen things be needful to a Bishop and must be required in one that is offered to the Ministry is he a true Bishop or Pastor that hath scarce two of all these Qualifications Yea that hath almost all the contraries That such are Pastors de facto claiming Honour and Obedience is easily proved what God accounteth them I leave to him And how the People should esteem them Cyprian tells us in his Epistle against Martial and Basilides 2. What a Bishop then was must be understood by those that would know their Divine Obligation to obey such Of which see before 1 Thes 5.12 13. The Ministerial Work was 1. Indefinite by Itinerants or unfixed Men viz. 1. To convert those without and gather Churches and settle Pastors over them 2. And to go and send to them after for their Confirmation These in Scripture are called Apostles and Evangelists and their helpers but not Bishops II. But the settled Churches had settled Pastors with Deacons These are called Bishops and Elders These Churches were so many Neighbour Christians as could know and Converse with one another and were associated for Personal Communion in holy Doctrine Worship and Conversation as distinct from distant Communion by meer Concord in the Species of these or by Delegates Though they did not always meet all in one place so that the Bishops or Elders had opportunity to know them personally teach and oversee them ordinarily Which they did without force upon none but consenting Voluntiers This Episcopacy we are for and not against the Preeminence of some one as a Senior and Guide to the rest of the Elders in a Church that hath many Nor yet against the foresaid General Ministers or Evangelists Inspection and Care of many Churches of such Consenters But it one such General Pastor will put down all the Bishops of single Churches and have none over many hundred Parishes but himself alone who cannot possibly do the hundredth part of the true Episcopal Work and will do some of the rest by Curates that are no Bishops and by Lay-men this Episcopacy is not to be justified Much less when the Clergy or People chuse them not nor consent to them but are governed by them forcibly and as constrained Dissenters 8. Likewise must the Deacons be grave not double-tongued not given to much wine not greedy of filthy lucre 9. Holding the mystery of the faith in a pure conscience 8 9. The Deacons also must be well-qualified Persons Grave and Pious not double tongued to say and unsay as Interest leadeth them not addicted to much Wine or Strong Drink not greedy of filthy Gain as Lovers of Money use to be and they must be sound Believers and of an upright Life Note 1. That here are but two sorts of fixed Church-Officers noted by Paul Bishops and Deacons 2. As every Church had its own Bishop one or more so had they their own Deacons For as Dr. Hammond noteth The Deacons were every where constituted to attend the Bishop But Antiquity never knew what a Deacon of a Diocess of many Churches or hundreds of Churches was till Archdeacons were first new made Therefore as no Man was a Deacon of more than one single Church so no Man was a Bishop of more distinct from Archbishops as the said Doctor de facto maintaineth in Scripture-times 10. And let these also first be proved then let them use the office of a deacon being found blameless 10. And even Deacons must not be made till they are tried and proved fit and sound blameless 11. Even so must their wives be grave not slanderers sober faithful in all things 11. So also must the Women or Wives be grave c. Note 1. It is uncertain whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women here be meant the Deacons Wives or the Deaconesses that then were appointed to some Care of Women which Men were less fit for 2. The Qualifications imply that Women are most in danger of the contrary Sins that is of unstayed Levity
always liars evil beasts slow bellies This witness is true 12. Epimenides an esteemed Poet of their own saith that the Cretians are false bad and savage gluttonous and idle and his words are true of too many of them who are not converted from these sins 13. Wherefore rebuke them sharply that they may be sound in the faith 13. Note That sharp or cutting Rebukes are necessary to some that they be sound in Faith and Religion 14. Not giving heed to Jewish fables and commandments of men that turn from the truth 14. Not believing the Jewish Fables and Traditions and Commands of Men which the Pharisees uphold and which turn men from sound Faith Note Do you think that Paul then was for introducing all the vast body of the Popish Canons and all their corrupt Traditions and Ceremonies 15. Unto the pure all things are pure but unto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled 15. They pretend that men are defiled by eating things unclean not keeping their Days Traditions c. But to Believers who are purified from guilt and sin all Meats and Days and things of that nature are clean and lawful yea sanctified to further them in serving God But all things are made unclean as abused to sin and evil ends by them that are unclean and unbelievers their defiled Minds and Consciences defile all to them 16. They profess that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate 16. It is not these Judaizers and Hereticks Profession that they know more of God and his Will than others that will prove them wise or good For their deeds contradict their tongues They are practical Atheists while they deny God by their works and lives as if they knew not God to be the Holy and Righteous Governour and Judge of all For they are abominable and disobedient and averse and unmeet for all good works CHAP. II. 1. BUT speak thou the things which become sound doctrine 2. That the aged men be sober grave temperate sound in faith in charity in patience 1. Note Sound Doctrine is practical teaching men their duties 2. It was so ordinary with the Jews for the Younger to reverence and obey the Elder that Officers being chosen by seniority caeteris paribus it is of no great moment whether we here expound this of Office or Age as most do They that take Aged to signifie Rulers some mean Deacons some Elders that ruled only either as some not Ordained to Preach or as others not Ordinary Preachers But all unproved 3. The aged women likewise that they be in behaviour as becometh holiness not false accusers not given to much wine teachers of good things 3. That the Aged women who are in the Church-Catalogue or List that they behave themselves as becometh holiness not to diabolize or calumniate not addicted to Wine Teachers of the younger sort in good things Note Whether these were Deaconesses by Office or not it is certain 1. That all Aged women should instruct the younger 2. But because few do their duty to purpose it is of great use in a well ordered Church that some few of the fittest be by Office chosen to this work that the Ministers may direct these Aged women in it and not be themselves too often with the younger sort in private 4. That they may teach the young women to be sober to love their husbands to love their children 5. To be discreet chast keepers at home good obedient to their own husbands that the word of God be not blasphemed 4 5. It is their work to teach the younger women to be wise and of sound Judgment to love their Husbands and Children and shew it in their care and behaviour to be discreet and chast in mind and behaviour to keep at home and look to their houshold business and not affect to be needlesly abroad in idleness or under temptations to be good and subject to their Husbands for there is danger that the miscarriages of young women may bring reproach on Religion and the Gospel which they profess 6. Young men likewise exhort to be sober-minded 6. Note 1. By Sober-mindedness is meant a mind setled in the Truth guided by sound Judgment and not by Passion nor seduced by Sense and Appetite or Evil company or proud Self-conceit or hasty Judging into evil ways 2. By Paul's warnings we may note what the Vices are that young men and all sorts are most in danger of 7. In all things shewing thy self a pattern of good works in doctrine shewing uncorruptness gravity sincerity 8. Sound speech that cannot be condemned that he that is of the contrary part may be ashamed having no evil thing to say of you 7 8. In all the good which thou wouldest persuade thy hearers to be an eminent visible Pattern thy self that they may see in thy self what thou meanest in thy Preaching Let thy Doctrine be entire and sincere without corrupt mixture and grave without levity sound words that deserve not blame and cannot be confuted that gainsayers for such you must expect may be ashamed having no ill to charge on your Doctrine or Life 9 10. Exhort servants to be obedient unto their own masters and to please them well in all things not answering again Not purloining but shewing all good fidelity that they may adorn the doctrine of God our Saviour in all things 9 10. Servants even the lowest are thy Charge and must be taught to be obedient to their Masters and in all things lawful belonging to their Government to make it their care to please them not crossing and contradicting them nor stealing the least thing nor taking any thing that is theirs which is not allowed them by their consent but shewing all conscionable trustiness that while Christian Servants thus excel all others it may honour the Gospel and Religion more than opinionative proud Professors do 11 12. For the grace of God that bringeth salvation hath appeared to all men teaching us That denying ungodliness and worldy lusts we should live soberly righteously and godly in this present world 11 12. For the Grace of God by a Redeemer which bringeth Salvation is made known now to all sorts of men and extendeth to Servants as well as Masters teaching us all not the vain speculations of the world but to deny all Doctrines and Practices which are ungodly and all worldly lusts of sensuality or covetousness and that we should live in this present world soberly and temperately to our selves righteously and charitably to others and holily and obediently to God 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ 13. Animated herein by our believing expectation of our hoped blessedness and the appearing of the glory of that great God and our Saviour Jesus Christ according to his faithful Promise 14. Who gave himself for us that he
c. Seeing you love life and would live in peace and quietness the likeliest means to attain this is 1. To keep your Tongues from speaking evil of any man and from all other evil 2. And from falshood deceit and dissimulation for it is mens own unbridled Tongues which bring most of their troubles on them and false words that hide faults at last detected expose men more 3. Avoid all real evil and then your Righteousness will appear through the Vâ—il of malicious slanders and falshood will be detected and not long hide your Innocency 4. And do all the good you can to all men as well as your immediate Duty to God And Nature having a love to such as do us good and a reverence of God such good works and well doing will powerfully justifie you in the Consciences of most men 5. And stand not contentiously on your right but whatever men are or do seek peace with all and be not soon weary but follow after it still in hope 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord it against them that do evil 12. And this is not meer policy to please men but whatever they be it is God that your lives and peace depend on and he that commandeth this is pleased with it and his Eyes watch over you for good to save you from unreasonable men and he heareth their prayers in all distress while evil speakers and doers God himself is more against than men 13. And who is he that will harm you if ye be followers of that which is good 13. If your Zeal in Religion be a Zeal of good works to set your selves earnestly as to obey God so to do good to all men he must be a very impious and diabolical man that will for this sett against you It is the likeliest way to your quietness 14. But and if ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be troubled 14. But I confess such blinded unreasonable malignant Slaves and Executioners Satan hath that will persecute you even for Righteousness sake But this is the way to and prognostick of your reward and happiness And therefore let not mens threats rage or cruelty terrifie or trouble you seeing you shall be unspeakably gainers by it 15. But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear 15. But let God always be in your hearts with the highest respect obedience and honour and be still furnished with those Reasons of your Faith and Hope that you may be ready to profess them and to give a good account of them to any that demandeth it and this with meekness and due reverence to Superiors and not with passionate upbraiding them or with disdain 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ 16. Keeping your Consciences clear from guilt that they may justifie you when men accuse you and whereas men slander you as bad men and seditious and unpeaceable your good conversation according to Christ's Law and Example may shame their false accusations a better defence than bare words and disputing with them 17. For it is better if the will of God be so that ye suffer for well-doing than for evil doing 17. For if God will have you suffer it 's far better that it be for well doing than for ill doing Better for you though worse for your Persecutors For now the body only suffereth while the soul is free which else would suffer far worse than persecution 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God 18. For Christ himself had greater sufferings in the body than we but he suffered not in the conscience of any guilt of his own but was just and suffered for the unjust to reconcile and bring us to God 18 19 20. Being put to death in the flesh but quickned by the Spirit By which also he went and preached unto the spirits in prison Which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the ark was a preparing wherein few that is eight souls were saved by water 18 19 20. Being put to death indeed as to the flesh but made alive as to the Spirit or by the Spirit in which or by which he went and preached to the Spirits in Prison which heretofore in the days of Noah were refractory and hardned in sin and disobedience while the long suffering of God endured them and waited for their Repentance while the Ark was making and preparing and Noah preaching to them yet so impenitent were they to the last that only eight were saved by the Ark. Note It 's no wonder that Expositors of this Text differ Some think that by the Spirit should rather be in the Spirit or as to it put in direct distinction from the Body and that it 's an Argument for the immortality of the Soul by quickned being meant only that his Soul was alive while his Body was dead and that in that Soul he went then and preach't to imprisoned sinners that were drowned in the Flood say some to shew them his Triumph and what Salvation they lost and say they This is it that is called his Descending to Hell say others to offer them mercy once again say others to bring some penitents from their long imprisonment But others think that by Spirit is meant the Power of God or the Divine Nature of Christ or the Holy Ghost not Christ's Soul again enâ—â—ing into his Body and that the preaching meant was by Christ's Spirit in Noah before the Flood and not after his Death To name other Expositions or the Reasons given for each would but perplex the Reader unless I were able so clearly to assert one of the Expositions as to confute all the rest They that think Christ's Soul and Godhead preacht to Spirits while his Body lay in the Grave suppose that those Spirits knew it whom it concerned But if it had been necessary for us to know not only Christ's preaching to our selves but to them he would surely have more clearly fold it us 21. The like figure whereunto even baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ 21. And that Salvation from the Deluge by the Ark prefigureth our Salvation in the Church from God's wrath by Baptism and that through the power of Christ's Resurrection to which we begin our Conformity when we are raised to Holiness by his Spirit as we rise out of the Water in Baptism But by Baptism I mean