death that is the Devil Argum. 10. Christ out of his love to the Elect the Children of God would partake of the same humane Nature with them that hee might by his death satisfie for them and so abolish the power of the Devil which hee as an exeâ—utioner hath by the Law against all sinners Therefore the reputation of Christ is not to bee diminished because of his sufferings in the flesh Vers. 15. And deliver them who through fear of death were all their life time subject to bondage Argum. 11. Amongst the fruits and ends of Christs death this is one that hee might deliver his from the fear of death both temporal and eternal under which fear all sinners are held all their life long till they see themselves freed from sin and death upon the merit of Christ dying for them Therefore c. Vers. 16. For verily hee took not on him the nature of Angels but hee took on him the seed of Abraham Argum. 12. Christ by assuming the seed of Abraham or humane nature into the unity of his person wherein from eternity hee subsisted heâ— advanced the humane nature in respect to priviledges dignity and honour above the Nature of Angels which hee took not Therefore the reputation of Christ is noâ— to bee lessened because of his sufferings in the flesh Vers. 17. Wherefore in all things it behoved him to bee made like unto his Brethren that hee might bee a merciful High Priest in things pertaining to God to make reconciliation for the sins of the people Argum. 13. Christ ought to bee made like his Brethren the Elect in Nature Properties Affections and all infirmities except sin that his Brethren might bee the more certain and assured of his faithfulness and mercy in the exercise of his Priestly Office and perpetual intercession with God for them Therefore the excellency of Christ ought not to bee diminished because of his sufferings in the flesh Vers. 18. For in that hee himself hath suffered being tempted hee is able to succour them that are tempted Argum. 14. Confirming the former Christ by his suffering afflictions and temptations in the humane Nature was fitted by his experience of sufferings in whom wee may trust to bee able and willing to succour us under the like trials Therefore his reputation is not to bee diminished because of his sufferings in the flesh And thus as in the former Chapter it was demonstrated that Christ is the true Son of God so in this Chapter hee hath demonstrated him to bee the son of man The one true God-man and hath removed the scandal of infirmities and sufferings of Christ in the flesh which all the beleeving Hebrews did dash against CHAP. III. THe excellency of the Prophetical Office and person of Christ being vindicated in the fore-going discourse even under all his sufferings in the flesh Hee exhorts them now to a consideration of this excellency that they may hold fast the profession of the Christian Faith and not apostatize from it to this end producing fifteen Arguments Vers. 1. Wherefore holy Brethren partakers of the heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus The Proposition concerning the holding fast their Profession of the Faith is contained in an Exhortation to a serious consideration of Christ the Apostle and High Priest of our Profession Argum. 1. Yee are sanctified and by Faith made partakers of an effectual calling to heavenly things Therefore you ought to hold fast the Profession of this Faith Apostle Argum. 2. Yee have Jesus Christ the Son of God the Apostle or Teacher of your Faith sent from God and our High Priest who hath expiated our sins by his blood You have him I say the Author of this Profession Therefore it is to bee held fast Vers. 2. Who was faithful to him that appointed him as also Moses was faithful in all his house Argum. 3. Christ in the administration of his Apostleship and Priesthood committed to him is not less faithful than Moses who obtained testimony from God that hee was faithful in all his house Therefore ought yee to hold fast your Christian Profession Because the Hebrews ascribed too much to Moses and could hardly bee drawn away from Mosaical Ceremonies that they might bee brought to Christ Therefore here on set purpose hee compares Christ with Moses Vers. 3. For this man was counted worthy of more glory than Moses inasmuch as hee who hath builded the house hath more honour than the house Argum. 4. Christ is so much more excellent than Moses and the whole Church also by how much the builder of the house is more excellent than the house it self or any part of it Moses also is but a member of that Church and a part onely of that house Therefore the Profession of your Faith is to bee held fast Vers. 4. For every house is builded by some man but hee that built all things is God Argum. 5. Confirming the former under the same comparison As no house not part of an house is built by it self but by another man so neither the Church nor Moses who is a member of the Church is built by himself but owes his building to some higher Architect But Christ who is proved God is the builder of the Church and of every member of it and also of all things Therefore hee is more excellent than Moses and the Faith and Profession of his Doctrine is to bee held fast Vers. 5. And Moses verily was faithful in all his house as a servant for a testimony of those things which were to bee spoken after 6. But Christ as a Son over his own house whose house are wee if wee hold fast the confidence and the rejoycing of the hope firm unto the end Argum. 6. Moses was faithful as a servant in anothers family to testifie and that indeed darkly which afterwards more fully and openly was to bee spoken of Christ and his dominion But Christ is faithful as Son and Heir who is over his house and speaks from his own authority Therefore Christ is more excellent than Moses and the Profession of his Doctrine is to bee held fast Whose house Argum. 7. If wee firmly hold fast the confidence and hope of eternal life procured for us by Christ and to bee communicated in which hope wee now make our boast wee shall declare our selves to bee his house or his true Church in which the Lord will dwell Therefore the Profession of our Faith is to bee held fast Vers. 7. Wherefore as the Holy Ghost saith Today if yee will hear his voice 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 Argum. 8. From Psal. 95.8 9 c. unless you hold fast the Faith of Christ you will disobey the Holy Ghost who in the Scripture forbids you to harden your hearts when you hear the Word of God
yet if men continue in it Vers. 19. The Doctrine of Chap. III. Vers. 1. Wherefore holy Brethren partakers of the heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus 1. After hee had taught them somewhat more of Christ bee exhorteth them of new to consider of him Then 1. As wee get further light of Christ wee are bound to further use-making of our light 2. As further is revealed unto us of Christ so must wee set our minds on work to ponder and weigh what is revealed that the matter may sink deeper in our mind and in our heart 3. Except wee shall consider seriously what is spoken of Christ wee can make no profitable use of the Doctrine For such high mysteries are not soon taken up and the heart is not soon wrought upon so as to receive impression of his Excellency except after due consideration 2. Hee calleth Christ Iesus the High Priest and the Apostle of our Profession The high Priesthood was the highest calling in the Iewish Church The Apostleship the highest calling in the Christian Church Christ is here stiled by both Then Christ hath inclosed in his Office the Perfection and Dignities of the highest Callings both in the Jewish and Christian Church Those Dignities which were divided in men or conjoyned in him in men by way of Ministerial imployment under him in Christ by original Authority above all 3. Hee calleth the Christian Religion our Profession or Confession Then It is the nature of Christian Religion not to be smothered but to be openly brought forth confessed and avowed in word and deed to the glory of Christ who is the Author thereof 4. Hee stileth these Hebrews to whom â—ee writeth Holy Brethren Partakers of the Heavenly Calling Then 1. Christians do not possess their prerogatives without a warrantable title They have a calling thereto 2. The calling is heavenly because God by his Word and Spirit calleth men to the communion of his grace and glory by forsaking of themselves and things earthly and following Christ in an holy conversation all is heavenly here 3. Christians are partakers alike of this vocation that is have alike warrant and obligation to follow him that calleth them albeit all do not alike follow the calling 4. They are Brethren amongst themselves for their adoption albeit some weaker some stronger 5. And holy is this Brotherhood that is spiritual and so superiour to civil or natural or earthly bands whatsoever Vers. 2. Who was faithful to him that appointed Him as also Moses was faithful in all His House 1. Because the Iews did too highly esteem of Moses in appointing of the Legal Service and not so highly of Christ as became in abrogating thereof the Apostle compareth Moses and Christ giving to Moses his due place of a servant and to Christ the place due to the Master Then It is no new thing that people incline so to esteem of good mens authority as to forget to give Christ his own room 2. The way to help this is so to esteem of Gods Servants Fathers or Councils more or fewer as the estimation that men have of them derogate nothing from the estimation due to Christ. 2. In special hee maketh all the points of Moses commendations duly deserved points of Christs commendation 1. Did Moses Office reach it self to all the house of God under the Law and all the service of it so did Christs Office reach to all the Church of God and all the service of it under the Gospel 2. Was Moses appointed to give out what hee delivered So was Christ appointed to institute what hee did institute and abrogate what hee did abrogate 3. Was Moses faithful to him who appointed him in all the matters of Gods House keeping back nothing that hee was directed to reveal So is Christ faithful to the Father who did appoint him in like manner Then like as if any man should have added or pared chopped or changed the Ordinances of Gods House under the Law it had been an imputation either unto God of not sufficient directing his Church or unto Moses and the Prophets of unfaithful discharge of their duty in the Church of the Old Testament So is it alike imputation to God and Christ if any shall add or diminish chop or change the ordinance of Gods Church under the New Testament Vers. 3. For this man was counted worthy of more glory than Moses inasmuch as hee who hath builded the House hath more honour than the House 1. Having equalled Christ unto Moses bee now preferreth Christ to Moses Then Christ is not rightly esteemed of except hee be preferred as far above all his servants as the Father hath counted him worthy of more glory than his servants 2. Hee preferreth Christ above Moses as the Builder is above the House Then as no stone in the house nor all the house together is comparable in honour with the Builder of the house So the honour and authority of no particular member of the Church not of the whole Catholick Church together is comparable to the honour and authority of Christ. Yea as far as the builder is above the house in honour as far is Christs authority above the Churches authority which is his house Vers. 4. For every house is builded by some man but hee that built all things is God Hee proveth Christ to be the builder of the Church because some builder it must have as every house hath But onely God that buildeth all things is able for this work Therefore Christ who buildeth all things is the builder of it Then 1. Whatsoever imployment a man get of God in edifying of the Church yet in proper speech hee is a part of the building builded by another 2. The honour of building the Church belongeth to God alone properly 3. The building of the Church is a work requiring omnipotency in the builder For to make a Saint of a sinner is as hard as to make a man of the dust of the earth or of nothing Vers. 5. And Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken after Moses was faithful as a servant Now a servants part is to do and say by direction and not of his own authority Then Hee is the faithfullest servant that doth least in his own authority and most attendeth unto the direction of God beareth testimony to what God hath commanded and teacheth not for Doctrine the Precepts of men Vers. 6. But Christ as a Son over his own house whose house are wee if wee hold fast the confidence and the rejoycing of the hope firm unto the end Moses was faithful as a Servant but Christ as a Son over his own house Then as much difference betwixt Christs authority in the Church and mens how excellent soever as betwixt the authority of the Master and the Servants 2. Christs authority is native over his Church by virtue of his Sonship by
of a true Widow or a Christian Widow to bee provided for by the Church Here hee sets down four qualifications 1 It is required that shee bee alone i. e. destitute of Children and Nephews and all humane supply 2 That shee bee faithful trusting in God not getting her living by evil courses but relying upon God 3 That shee bee daily given to the exercises of Piety Vers. 6. But shee that liveth in pleasure is dead while shee liveth 4 That shee bee not of the number of wanton Widows who indulge themselves in idleness and pleasures not regarding the exercises of godliness Dead The reason of this qualification is given Because those unprofitable women are as it were dead while they live both in respect to God whom they do not serve and in respect to humane society whom they no waies indeavour to benefit by their work Vers. 7. And these things give in charge that they may bee blameless Hee shuts up the Precept of urging any further qualifications of Widows indeed taking a reason from the end that all Widows whoever they are learn to live unblameably Vers. 8. But if any provide not for his own and specially for those of his own house hee hath denyed the Faith and is worse than an Infidel Precept 4. Of censuring those who refuse to provide for Widows their Mothers or Grand-mothers as it is prescribed in the second Precept of this Chapter viz. That they should bee excommunicated by the Church and accounted deserters of the Christian doctrine for Heathens or Infidels till they repent which is the consequence of excommunication Vers. 9. Let not a widow be taken into the number under threescore years old having been the wife of one man Precept 5. Of observing three other Qualifications requisite in the admission of Widows to the common table that they may bee sustained by the publick charges 1 That shee bee a Widow sixty years old at the least at which age the desires of the flesh begin to abate and are unable by the labour of their hands to get their living 2 That she hath been the wife of one husband or hath not violated the Laws of Marriage whereupon it may bee hoped shee is a chaste and continent woman Vers. 10. Well reported of for good works if shee have brought up children if shee have lodged strangers if shee have washed the Saints feet if shee have relieved the afflicted if shee have diligently followed every good work 3 That shee have a testimonial of her piety declared in her deeds and works especially in these five which may demonstrate her meet to serve the poor when they are sick viz. 1 If shee bring up her children honestly 2 If shee hath been given to hospitality 3 If shee have submitted to the lowest offices of charity or was ready to submit even to wash the Saints feet if need required 4 If shee have succoured those that were afflicted Finally If shee hath exercised her self in all sorts of good works Vers. 11. But the younger Widows refuse For when they have begun to wax wanton against Christ they will marry Precept 6. That they admit not into the Colledge of widows those that are younger Widows When they have c. Hee gives two Reasons Reas. 1. Because there is danger lest being pampered with the Churches bread they begin to waxe wanton against Christ as some younger Widows have done already and despairing of Marriage in the Church they think of falling away from the faith of Christ and afterwards openly revolt that they may marry some infidel out of the Church Vers. 12. Having damnation because they have cast off their first faith Hee seems to point at some Widows of this sort whose condition hee shews to bee damnable and miserable upon this that they have rejected the profession of their faith which they first made in Baptism Vers. 13. And withall they learn to bee idle wandring about from house to house and not onely idle but talkers also and busie-bodies speaking things which they ought not Reas. 2. Because the younger Widows as it seems to bee evident upon experience will become idle wanderers trifâ—ers busie-bodies â—atlers wandring from house to house curiously inquisitive into other bodies matâ—ers and speaking things which they ought not Vers. 14. I will therefore that the younger women marry bear children guide the house give none occasion to the adversary to speak reproachfully Precept 7. or Concession That the younger Widows marry in the Lord rather than bee burdensome to the Church and that they look after houshold affairs as it becomes Wives None Hee adds two Reasons of the Precept 1 Lest by their unconstancy and other offences they give occasion to the Adversaries or Infidels to speak evil of the Professorâ— of the Gospel Vers. 15. For some are already turned aside after Satan 2 Because it is found by experience that some younger Widows have declined the true Religion and have betaken themselves to the Tents of Satan out of the Territories of the Church Vers. 16. If any man or woman that beleeveth have Widows let them relieve them and let not the Church bee charged that it may relieve them that are Widows indeed Hee inculcates the second Precept whereof vers 4. of succouring Widows by their Children or Nephews adding two Reasons 1 That the Church bee not burdened with unnecessary charges 2 Lest there should not bee sufficient to maintain those that are Widows indeed From whence it appears that if there were no poor and honest Widows in the Church of sixty years old there was no necessity to make provision for any and by consequence the Ministry of women in the Deaconship was not needful unless by accident they bee maintained by the publick charge that they bee not altogether unprofitable The Third Part of the Chapter Vers. 17. Let the Elders that rule well bee counted worthy of double honour especially they who labour in the word and doctrine The third part of the Chapter concerning Presbyters contains five Precepts Precept 1. That an honourable stipend bee afforded to the Presbyters who well discharge their duty in feeding the Church And it is said Let them hee accounted worthy because if perhaps in some poorer Churches the maintenance bee not sufficient or if it shall seem good to some Elders upon reasons known to themselves to serve the Church freely in such a case it is fitting that they bee accounted at leastwise worthy of double honour or a liberal stipend whether they exact it or not Especially Hee makes two orders of these Elders one that labour in the word and doctrine such are Pastors and Doctors Another of those that rule well i. e. That endeavour to govern the Church in life and manners but labour not in the word and doctrine such are Elders which are called Rulers 1 Cor. 12.28 Rom. 12.8 Hee would have both these kindes of Elders rightly managing their Offices accounted worthy of double honour but especially those that labour in
presence of God whilst others fiercely strive amongst themselves only because they are ashamed to bee overcome or to bee accounted unlearned Lastly imploying himself in preaching not in mincing of words whilest the substance is neglected but in a prudent dividing and distribution of their plain meaning and applying them to the advantage of the hearers in faith and obedience to the truth Vers. 16. But shun prophane and vain bablings for they will increase unto more ungodliness Branch 3. That hee decline the lofty and sophistical manner of speech new unusual and prophane phrases Hee subjoyns three Reasons of this Branch Prophane Reas. 1. Because as those insolent speeches proceed from the prophaneness and impiety of the mind so they foster and increase ungodliness in others Vers. 17. And their word will eat as doth a canker of whom is Hymeneus and Philetus R. 2. Because the manner of teaching and the Doctrine of Sophisters will eat up the Church as a Gangrene consumes the body which as Physicians teach unless it bee very suddenly cured it invades the contiguous parts seizes upon the very bones and till the man is extinct it proceeds without ceasing Vers. 18. Who concerning the truth have erred saying That the Resurrection is past already and overthrow the Faith of some R. 3. Because experience hath demonstrated this evil in the persons of two Hereticks whom he names to their disgrace that they may be avoided as Rocks Who onely acknowledge an Allegorical Resurrection erring from the Doctrine of Truth overthrow the Faith of some and while they insinuated their perverse opinion into others gave occasion to some not well setled in the Faith to renounce the profession of the Christian Religion Vers. 19. Nevertheless the foundation of God standeth sure having this seal the Lord knoweth them that are his and let every one that nameth the name of Christ depart from iniquity Admonition 3. Of holding fast the Doctrine of perseverance of true Beleevers although the Faith of some was overthrown which admonition is propounded by way of consolation and confirmation of Faith against the scandal of Apostates especially of the famous Doctors whose levity and perfidiousness ought indeed to stir up all to watchfulness but it ought not in any wise to weaken the assurance of Faith in the Saints The Doctrine to bee maintained by Timothy in this Although the Faith of some bee overthrown yet the building of the salvation of the Elect or true Beleevers abides firm or The perseverance of the Saints is certain This hee proves by six Arguments Sure Argum. 1. By way of comparison from a building The building of the Faith and salvation of the Elect hath a sure foundation laid by God which stands unmoveable and this it is The free Election of God the constancy and stability whereof hee compares to a foundation laid upon a Rock Therefore the perseverance of the Saints is certain Seal Argum. 2. By way of comparison from a Seal to this sense The salvation of the Elect is kept in the secret custody of God as with a signet so that though it appear not to the world who they are that are elected yet it is certain that they were not of us or the number of true Beleevers who went out from us that truly beleeved or revolted from our society Therefore the perseverance of the Saints is certain Knows Argum. 3. Those are known unto God who in a special manner are his or belong to him as his peculiar ones hee knows them and their names and number and embraceth them with his special favour that hee will not suffer them to bee pulled from him To know them as his own is to acquiesce in them by his special love as his peculiar ones Therefore the perseverance of the Saints is certain Seal Argum. 4. As another seal God hath given this Precept to bee read of all men which hee makes effectual in all his Elect Let every one that names the name of Christ depart from iniquity i. e. Let him hold fast the Faith with the profession of Iesus Christ let him also depart from the waies of sin by repentance and holiness of life Therefore the Saints those whom God hath sealed for his own as it were with this Seal and in whom hee works effectual obedience to this Precept they shall not perish in their Apostacy but persevere and end their lives in the Faith and Obedience of Christ. Vers. 20. But in a great house there are not onely Vessels of Gold and of Silver but also of Wood and of Earth and some to Honour and some to Dishonour Argum. 5. As in a well-furnished and great house there are some vessels more precious for decent uses some baser vessels for dishonourable uses so in the Church some are reprobate who onely lye in their filthiness by whom the Church is corrupted they shall depart from the Church by Apostacy Some are elected and sanctified of God who shall persevere in the Faith and Obedience of Christ to the glory of God and their own commendation Therefore the perseverance of the Saints is certain Vers. 21. If a man therefore purge himself from these hee shall bee a vessel unto honour sanctified and meet for the Masters use and prepared unto every good work Argum. 6. It is not onely certain that the Elect shall persevere but it is also to bee affirmed that they may bee assured of their election and perseverance For if any one by the Grace of God shall endeavour to purge himself from the manners of Hypocrites and the defilements of sinners with which the vessels designed to shame are filled hee shall openly manifest to himself and others that hee is of the number of those precious vessels prepared to sanctification and glory Therefore the perseverance of the Saints is certain Vers. 22. Flee also youthful lusts but follow Righteousness Faith Charity Peace with them that call on the Lord with a pure heart Admonition 4. To moderation of mind and to avoid all youthly affections and whatsoever may stir up contentions or provoke the minds of others There are three branches of the Admonition 1 That hee avoid all youthful lusts or affections not onely pleasures but also headiness contention pride desire of vain-glory and the like evil affections which young men use to bee infected with who have taken upon them the office of teaching or disputing Follow 2 That on the other side hee follow 1 Righteousness which offends none 2 Faith which without disputation receives chearfully the mysteries revealed from God 3 Charity which is not envious not puffed up is not ambitious seeks not her own but even those things which conduce to the good of others 4 Peace with them that call on the Lord out of a pure heart i. e. with the true worshipers of God Vers. 23. But foolish and unlearned questions avoid knowing that they do gender strifes 3 That hee shun Questions by which no man comes to true wisdome and Christian edification The
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
the word and doctrine because they are wholly set apart to the word and prayer Therefore it is fitting that they should bee liberally maintained Hee calls the stipend given them by the name of Honour because of such moment is their work that it cannot bee valued at any rate And because the stipend which is allowed them is to bee given not upon the account of wages but an Honorary or an honourable reward Vers. 18. For the Scripture saith Thou shalt not muzzle the Oxe that treadeth out the corn and the labourer is worthy of his reward Hee layes down two Reasons of the Precept 1 From Deut. 25.4 Where from the Allegory of an Oxe treading out the corn with his feet God commands that the Pastors of the Church should bee maintained reasoning from the greater to the less Worthy 2. From Levit. 9. or Luke 18.7 Where from the Precept of giving a due reward to the labourer it is gathered from the less to the greater Honour is much more to bee repayed to him who is not an hireling but a Father and a laborious Pastor Vers. 19. Against an Elder receive not an accusation but before two or three witnesses Precept 2. That an accusation against an Elder bee not received or taken for true unless upon the testimony of three witnesses or at the least two worthy of credit it bee affirmed And that which is here spoken to Timothy alone is spoken to all that sit in the Presbytery because other where judgement is committed to the whole Presbytery yea what is spoken here to Timothy is spoken to the whole Presbytery at Ephesus touching the administration of the whole Discipline of the Church Act. 20.28 Timothy the Evangelist in the mean time might exercise extraordinary power as hee was an Evangelist and the Apostles Legate Vers. 20. Them that sin rebuke before all that others also may fear Precept 3. Of avoiding scandals If the Elders or any other in the Church should offend openly that they bee publickly reproved The reason is That the rest may bee afraid being admonished by their example and may take heed to themselves that they do not offend Vers. 21. I charge thee before God and the Lord Iesus Christ and the elect Angels that thou observe these things without preferring one before another doing nothing by partiality Precept 4. In which by way of Epiphonema hee most gravely charges Timothy and in him all Ecclesiastical Judges that nothing bee done in Church affairs or censures with paâ—tiality or that nothing in these Precepts bee altered upon the accepting of any mans person Vers. 22. Lay hands suddenly on no man neither bee partakers of other mens sins Keep thy self pure Precept 5. That hee do not rashly receive any one into the sacred Ministry without mature deliberation and examination preceding hee do not lay hands which was the sign of Ordination upon any one Hee gives two Reasons of it Neither Reas. 1. Lest if hee should ordain one unfitting in this very thing hee should communicate with him in his sins and by consequence in his punishments Thy self Reas. 2. Because thou oughtest to keep thy self pure from defilements and therefore from the ordaining of an unworthy man If happily the rest of the Presbytery at any time shall determine to admit an unfit man to the Ministry or one that is not approved keep thy self pure neither consent thou but labour by all means so to preserve purity and holiness that thou keep off from all affinity with sin as much as in thee lyes Hee explains the parts of this Precept in the two next following verses the meaning of the latter part of being himself pure vers 23. and shews the meaning of the former part vers 24. Vers. 23. Drinke no longer water but use a little wine for thy stomachs sake and thine often infirmities As to the latter part of the Precept of keeping himself pure because the Apostle knew that Timothy by reason of his earnest endeavours after purity and chastity had been injurious to his own health therefore by the way hee adviseth him that hee do not so understand the Precept of keeping himself pure as to neglect his health and render himself unfit for the works of his Calling but use an holy prudence and in subduing his body by drinking of water to use a little wine as it were physically and for the necessity of health lest if hee should proceed in not favouring his weak stomach and his body labouring under often infirmities immediately the tabernacle of his body should fall to decay and the Church should bee deprived of so profitable an instrument Vers. 24. Some mens sins are open before hand going before to judgement And some men they follow after As to what concerns the meaning of the former part of the Precept Lest hee should partake of other mens sins hee shews that hee spake of open sins which may bee known and avoided not of private which fall not under observation and that hee beware lest hee partake of other mens sins and in laying hands rashly on no man hee shews in this that using examination and tryal the open sins of any one that is unworthy may bee known as also the open virtues of men meet to bee admitted to the Ministery of the Gospel For the sins of some Candidates of the Ministery are so manifest that they prevent the examination and judgement of the Church that they may easily bee rejected For before the judgement of the Church can determine about them there is matter in readiness in their open sins for their condemnation or rejection from the Ministery by the opinion of the Ecclesiastical Senate And the sins of otherâ— upon examination premised and the judgement of the Church concerning them being given are brought forth into the light Vers. 25. Likewise also the good works of some are manifest before-hand and they that are otherwise cannot be hid In like manner the virtue of some that are Candidates to the Ministery and their good works are so manifestly known that it is easie for the Church to judge them fit to bee admitted But the works of those that are otherwise or upon examination had and inquisition made are not manifest or so secret that they cannot bee known of men they are to bee left to God nor can they long bee hid but in their own time will bee brought to light that if the Church cannot prevent but those hypocrites are admitted to the Ministery yet care may bee had where they are already made manifest that they bee dealt with according to the Discipline of the Church CHAP. VI. IN this Chapter hee gives seven Precepts to Timothy whereby he may be instrusted in the Doctrine concerning the duties of private persons and the duties of Ministers and how hee ought to behave himself towards the people and towards the Elders Vers. 1. Let as many servants as are under the yoak count their own Masters worthy of all honour that the name of
God and his Doctrine bee not blasphemed Precept 1. Concerning the instructing of Christian servants who are servants by condition and under the yoak of another the Precept is this That they account their own Masters though Infidels worthy of all honour whom they serve as those that are placed by the providence of God in a degree above them That the name of God The reason of the Precept is this lest if they should do otherwise the Gospel might bee evil spoken of and reproached by Infidels through the miscarriage of Christian servants Vers. 2. And they that have beleeving Masters let them not despise them because they are brethren but rather do them service because they are faithful and beloved partakers of the benefit These things teach and exhort But if their Masters bee beleevers Hee retorts what servants were ready to object And because being Brethren in Christianity doth not take away diversity of conditions in civil policy hee forbids servants to despise their Masters upon that account because they are equal in Christ and he commands that they serve them so much the more readily because their Masters were faithful and beloved of God and for this cause so much the more worthy to receive the fruit of their service Hee enjoyns Timothy himself to teach these things and to exhort other Pastors to teach the same Vers. 3. If any man teach otherwise and consent not to wholesome words even the words of our Lord Iesus Christ and to the Doctrine which is according to godliness Precept 2. Of a voiding perverse Teachers i. e. to put them from or to eject them out of the Ministery or to excommunicate them from the Church Many such there were in those times who taught otherwise who departed either from the Apostolical verity in the matter of their word or from Apostolical simplicity in the manner of their teaching other things or otherwise than the Apostles not resting satisfied in the simplicity of Christian Piety from whose carriages and manners the meritorious causes of the chastisemâ—nt hee gives six Reasons And consent not Reas. 1. They are obstinate who submit not themselves to the wholesome words of Christ or to sound Doctrine which in the maâ—â—er and manner of teaching is after Godliness Vers. 4. Hee is proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife railings evil surmisings Reas. 2. Because they are proud puffed up with a vain opinion of their own knowledge whereas they know nothing solidly in the mystery of the Gospel Doting Reas. 3. They are of such a contentious disposition that they dote about foolish questions and strifes of words Whereof Reas. 4. Because by these cavillations they stir up envy contention railing evil surmizings Vers. 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness from such withdraw thy self Reas. 5. Because by their perverse disputings they discover themselves to bee of a perverse and corrupt mind destitute of the truth and more studious of gain than godliness yea to bee such who make a gain of godliness Whereupon hee infers the censure of withdrawing from them which is the consequence of excommunication Vers. 6. But godliness with contentment is great gain Precept 3. Of following after godliness as the greatest gain and avoiding covetousness The Reasons of the Precept are eight Reas. 1. Because godliness is such a gain sufficient to it self rendring the mind contented in every condition or it is a gain that carries along with it true sufficiency and contentment Vers. 7. For wee brought nothing into this world and it is certain wee can carry nothing out Reas. 2. Because riches onely have their use in this life not after death Therefore wee ought not to hunt after riches Vers. 8. And having food and raiment let us bee therewith content Reas. 3. Because wee may bee without riches even in this life and ought to bee content with meat and cloathing whatever it is Vers. 9. But they that will bee rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition Reas. 4. Because they that most mind getting of riches and resolvedly hunt after them are near to the greatest sins vexations of mind and misery in this world and eternal perdition hereafter Vers. 10. For the love of mony is the root of all evil which while some coveted after they have erred from the Faith and peirced themselves thorough with many sorrows Reas. 5. Because the love of mony is the root of all evil as of ungodliness lying perjury cruelty and tyranny c. Which some Reas. 6. From the experience of some who being covetous of mony fell away from the Christian Religion and became most miserable Vers. 11. But thou O man of God flee these things and follow after Righteousness Godliness Faith Love Patience Meekness Reas. 7. With a special Application Because this vice is unworthy a Minister who is a man of God and separated to the heavenly imployments of God who therefore ought to avoid covetousness and earthly desires Follow Reas. 8. Because it becomes the man of God or Minister of the Gospel to bee in love with the riches of virtue and to accumulate these one upon another whereof hee enumerates six Vers. 12. Fight the good sight of Faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses Precept 4. That all lawful means being used for the propagating of the Gospel and defending the truth of his Doctrine hee should strive against all adversaries and impediments whatsoever Good The Reasons of the Exhortation or Precept are four Reas. 1 Because this fight is good commendable and profitable Life Reas. 2. Because so thou shalt lay hold on eternal life Whereunto Reas. 3. Because thou art called to the defence of the Gospel to the partaking of life or faith Professed Reas. 4. Thou hast already before many witnesses published a famous testimony of thy Faith Therefore go on to fight that good fight of Faith Vers. 13. I give thee charge in the sight of God who quickeneth all things and before Christ Iesus who before Pontius Pilate witnessed a good confession 14. That thou keep this Commandement without spot unrebukeable until the appearing of our Lord Iesus Christ Precept 5. With a most grave and vehement charge before God and Christ the Mediatour hee exhorts Timothy and all Pastors after him and all others upon whom the care of the Church lyes whom hee speaks to in his person that they observe these commands or that they so discharge the office committed to them faithfully observing these Rules touching the governing of the Church that they may bee found unblameable and unreproveable in doctrine and manners And because that which hee exhorts to was difficult hee laies down six Arguments of the Precept all which prove that all the former commands are