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
Wealth nor look to this for their Safety and chief Comfort as if it were their best But that they take God for their Portion and Security and wholly trust him for Soul and Body who will give us enough for our Comfort and Content 18. That they do good that they be rich in good works ready to distribute willing to communicate 19. Laying up in store for themselves a good foundation against the time to come that they lay hold on eternal life 18 19. That they use their riches to do all the good that they can in the World that so they may be rich in good Works which are a far more excellent sort of Riches than bare Money that they distribute to others necessity with readiness and Communicate with a willing forward mind and not with grudging or backwardness as against their Wills that so they may not lose their Riches but as they love themselves will lay up by them a Treasure for themselves even a good fund and security by coming under Gods faithful Promise for the time to come that so as good Runners lay hold on the Prize they may lay hold on Eternal Life 20. O Timothy keep that which is committed to thy trust avoiding profane and vain babblings and oppositions of science falsly so called 21. Which some professing have erred concerning the faith Grace be with thee Amen 20 21. O Timothy be sure to hold fast and keep safe these necessary Precepts which I have given thee as from God by his Spirit containing the true Wisdom tending to Salvation in trust that thou teach them others But avoid those frivolous Tricks and wordy Arts and disputing strife about their falsly named Sciences even the Logical and Philosophical triflings of Stoâ—cks Peripateticks and all the Sects of Heathen Philosophers in which they think the excellency of Learning consisteth despising the simplicity of Christianity as Ignorance Some Christians being taken with this sort of Learning have been tempted to corrupt Religion by it and to turn such Hereticks as are but Mungrel Christians and not sound and truly such The Grâ—ce of God preserve sanctifie and save thee Amen Nâ—te I have before shewed that it was Philosophers who by their pretence of greater Learning were then the Despisers and Powerfullest Adversaries of Christianity and the generality of them were taken up with meer useless quibling and trifling and striving about Words and barren Notions instead of needful useful Knowledge so that their famed Sciences were but like Dreams and Childish Babling So that it was the Honour of Socrates to call them off to the study of Virtues and things of use whom Plato followed with a mixture of Vanity And a smattering in these Sciences bewitched the Hereticks of that age But Paul doth not hereby condemn the true Philosophical Knowledge of God in his Works nor a carefulness of exact speaking as to Words and Method or the accurate fitting of Words to things and using Art in due measure and in subservance to great and saving Truth But further than it thus subserveth to the Saving Truth of God in Christ and our duty and hopes of Life Eternal all that 's called Learning and Wit is but Fooling ANNOTATIONS PAuls Epistles to Timothy and Titus are the Church-Canons which the Holy Ghost indited And sufficient to their proper use and End tho' still there will be use for Pastoral Determination of such Circumstances as must be varied according to variety of Persons Occasions Times and Places And no Canons of Men that are contrary to any of these Divine Rules I mean such of them as are of universal fixed Obligation are Obligations to the Faithful O how happy had the Church been if these had better observed and the Churches not corrupted or torn by such as by Men are destructively or needlessly added by badness doubtfulness or numbers aâ—â—wering or overwhelming the Consciences of those that are most obedient to God The Second Epistle of PAUL the Apostle to TIMOTHY CHAP. I. 1. PAul an apostle of Jesus Christ by the will of God according to to the promise of life which is in Christ Jesus 2. To Timothy my dearly beloved son Grace mercy and peace from God the Father and Christ Jesus our Lord. 1. Note 1. It is Gods calling Will and not onely his permitting Will which must warrant any to assume the Sacred Ministry and prove him a true Minister of Christ 2. The Promise of Life in Christ must have Ministers to proclaim it and to preach this is their Work 3. I thank God whom I serve from my forefathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day 3. Note It seemeth strange that a Persecutor and the chief of Sinners should say That from his Forefathers he served God with pure Conscience and to the High Priest That he had lived in all good Conscience to that day Ans 1. Some think he meaneth Since I was a Christian I have served God sincerely as Abraham Isaac and Jacob did Others think he meaneth Not onely since my Conversion but before I designed onely to serve God and though through ignorance I mistook the Matter I did it in zeal to please God and faithfully obeyed my Conscience Which ever be the Sense there is no Doctrinal Difference dependeth on the Controversie 4. Greatly desiring to see thee being mindful of thy tears that I may be filled with joy 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy grandmother Lois and thy mother Eunice and I am perswaded that in thee also 4 5. Note 1. Though we must love all Christians with a special Love yet with great difference as they differ Choice Christians and very loving Friends must be loved above the rest 2. The more unfeigned and free from Hypocrisie in Faith and Godliness he appears to be the more amiable is that Christian 3. God often blesseth the Labours and Examples of Godly Women to raise up excellent Instruments in his Church 4. It rendreth a good Christian more amiable and honourable to be the Off-spring of Godly Parents 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands 6. Note 1. Gods Spiritual Gifts must be used by our own stirring them up 2. It is here controverted 1. Whether it be the Gift of the Ministry and its proper Necessaries that is here meant or the foregoing Gift of the Holy Ghost 2. Whether it be meant of Paul's laying on his Hands for the former or the latter To these it may suffice us to know 1. That Timothy was converted by Paul and then it was usual for Converts to receive the Holy Ghost for some wonderful Gifts by the Laying on of the Apostles Hands And it is not to be doubted but so did Timothy long before his Ordination to the Ministry And who was so likely to do this as Paul
lawful for thee to have her 5. And when he would have put him to death he feared the multitude because they counted him as a prophet 3 4 5. N. 1. Faithful Prophets did tell Kings of their sin 2. But such as Herod cannot bear reproof 3. The persecution of faithful Teachers is usually for telling great men of their sins 4. The multitude then did so much reverence prophets that they were a terrour and restraint to persecuting Rulers 6. But when Herods birth day was kept the daughter of Herodias danc'd before them and pleased Herod 7. Whereupon he promised with an oath to give her whatever she would ask 8. And she being before instructed of her mother said Give me here John Baptists head in a charger 6 7 8. N. Great mens feasts and frolicks are a usual season of great sin and carnal pleasures are their snares 2. Rash Oaths are the fruit of vice and the seed of more 3. Voluptuous wantons are oft the most cruel and bloudy persecutors 4. The Devil seldom wanteth suggestors of cruelty 9. And the king was sorry nevertheless for the oaths sake and them which sate with him he commanded it to be given her 9. N. Wicked men oft sin with troubled conscience but yet will do it for their base ends 2. Hypocrites that dare murder the just yet may make the Conscience of a wicked Oath their pretence How conscionably then should bad Oaths be avoided and good ones kept 3. The reputation of mâ—n in bad company is a usual snare of iniquity 10 11 12. And he sent and beheaded John in prison And his head was brought in a charger and given to the damsel and she brought it to her mother And his disciples came and took up the body and buryed it and went and told Jesus 10 11 12. Note The Bloud of Saints is vile and cheap to Tyrants that can sell them to a Whore or wanton But they shall pay dear for it at the last 2. So great a Prophet as John must be a Martyr that he may be like to Christ 3. It s as true Martyrdom to suffer for Duty as for Faith 4. The bloud of Saints is part of the sport and pleasure of lascivious wicked women 13. When Jesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him on foot out of the cities 13. Note 1. The Lord of Life that came in flesh to save the world was fain to fly for his life into a wilderness from the face of men yea of the eminent members of the Jewish Church 2. It is not cowardize or unlawfull to fly from persecutors till we have some special call to suffer 14. And Jesus went forth and saw a great multitude and was moved with compassion towards them and he healed their sick 14. Note Those that follow Christ and seek to him are liker to find his compassion than those that drive him away 15. And when it was evening his disciples came to him saying This is a desert place and the time is now past send the multitude away that they may go into the villages and buy themselves victuals 16. But Jesus said to them They need not depart give ye them to eat 17. And they say to him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitude to sit down on the grass and took the five loaves and two fishes and looking up to heaven he blessed and brake and gave the loaves to his disciples and the disciples to the multitude 15 c. Note 1. Christ fed the Body to win the Soul and so must we 2. Nothing is too little which God will bless 3. Tho God be every where yet Christ directeth us in Prayer to him to look up to Heaven for there is the Glory in which he will appear to glorifie his people 4. If the Son of God must look up to heaven and bless his food surely we must not take it like brutes without craving Gods blessing on it 20. And they did all eat and were filled and they took up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men besides women and children 20 21. Note 1. This Miracle was done before five thousand Witnesses and more that there might be no suspicion of deceit or misreport 2. He that was Lord of all and could feed by Miracle yet would not have the fragments lost 22. And straightway Jesus constrained his disciples to get into a ship and to go before him unto the other side while he sent the multitudes away 23. And when he had sent the multitude away he went up into a mountain apart to pray 22 23. Note Christ used to pray alone because his case so differed from all mens in the world having no sin c. that the same prayers would not suit the case of others which were fit for him 24. And when the evening was come he was there alone But the ship was now in the midst of the sea tossed with waves for the wind was contrary 25. And in the fourth watch of the night Jesus went out unto them walking on the sea 24 25. Note 1. Christ permits dangers to us that he may the more notably deliver us 2. The waters can bear him when he will walk on them All elements are at his service 26. And when the disciples saw him walking on the sea they were troubled saying it is a spirit and they cried out for fear 26. Note Nature maketh man afraid of apparitions of Spirits because unknown and unusual 27. But straightway Jesus spake to them saying Be of good cheer it is I be not afraid 27. Note Christs true Disciples should be so far from being afraid of him as hurtfull to them that they should make him their comfort and courage against the fears of men and devils 28. And Peter answered him and said Lord if it be thou bid me come unto thee upon the water 28. N. This shewed much faith in Peter yet none must tempt God nor go unbidden into danger 29. And he said Come And when Peter was come down out of the ship he walked on the water to go to Jesus 30. And when he saw the wind boisterous he was afraid and beginning to sink he cried saying Lord save me 31. And immediately Jesus stretched forth his hand and caught him and said to him O thou of little faith wherefore didst thou doubt 29 c. Note 1. Even strong faith hath its weakness and is liable to fears 2. Our weak faith causing great fear would expose us to sinking did not Christ lay hold on us 32. And when they were come into the ship the wind ceased 33. Then they that were in the ship came and worshipped him saying Of a truth thou art the Son of God 32 33. N. Renewed great convictionâ— renew and increase
deciding Publick Judges But mis-judging will excuse no Injury Qu. XIII What sort of Debt is sinful Verse 8. Ans It is Injustice not to give every Man his due if we are able And to promise or borrow what we know we cannot pay or when we acquaint not the Lender with the weakness and doubtfulness of our Estate that the hazard may be by his own cosent is to defraud him and is a Stealing of one of the worst sorts Qu. XIV Verse 13. When is Provision for the Flesh unlawful Ans When it is sought more to satisfie its Appetite or Lust or inordinate Desires than to strengthen and fit us and others for our Duty to God and Man CHAP. XIV 1. HIm that is weak in the faith receive you but not to doubtful disputations 1. And as your subjection to Government is necessary to a life of Christian Love and Concord so also is the mutual forbearance and reception of such brethren as are weak in the Faith and differ in disputable tolerable points Therefore see that you receive such to your Love and Communion without searching their Opinons and racking them by doubtful disputations about the points wherein they differ 2. For one believeth that he may eat all things another who is weak eateth herbs 2. For instance one truly believeth that all meats are now lawful another either thinks that he should not live on the Life and Flesh of his fellow Creatures or that he should at least abstain from that which by the Law of Moses was forbidden This is his weakness 3. Let not him that eateth despise him that eateth not and let not him which eateth not judge him that eateth for God hath received him 3. Let not him that understandeth that eating all things is lawful set at nought or vilifie him as a humorous scrupulous fool who is of another opinion and thinks it unlawful to eat flesh as many are too apt to do and let not him that dare not eat such Flesh or Meat forbidden by Moses's Law take him for an ungodly sinner that doth otherwise nor separate from him as prophane For God that is most holy and hateth all sin yet receiveth both these sorts and therefore so must you if you will Please God 4. Who art thou that judgest another mans servant To his own master he standeth or falleth Yea he shall be holden up for God is able to make him stand 4. Dost thou know thy self while thou so judgest others Who art thou a sinful man that thou presumest to judge and condemn Gods Servants It is his Sentence and not thine to which they shall stand or fall as justified or condemned and these differences shall not hinder God's acceptance of him and his Salvation for God that is just and merciful can justifie confirm and save him 5. One man esteemeth one day above another another esteemerh every day alike Let every man be fully perswaded in his own mind 5. So one Man makes Conscience to keep the Jewish Feasts and Fasts Another knoweth that Christ hath abrogated them Let every one labour as well as he can to know God's Will and then be true to his upright Conscience as knowing that he may not in these things follow the judgment of others against his own which he thinks is according to the mind of God whom he intendeth herein to obey 6. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord be doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks 6. He that maketh Conscience to keep such Days and not so to eat he intendeth it as an Act of Obedience to God and so doth he that is contrarily minded and both of them pray for Gods acceptance and give him thanks And dare you for such things discourage or reject Men that as they are able study to please God Is pleasing God so light in your esteem 7. For none of us liveth to himself and no man dieth to himself 7. For we are all convinced that we are not our own and therefore may not do what we list our selves and fit our practice to carnal self-interests but to the pleasing of the Will of God as all Men die at his Will and into his Hands and not their own 8. For whether we live we live unto the Lord or whether we die we die unto the Lord Whether we live therefore or die we are the Lords 8. For our lives are of God and must be for him to do his Will and when we die his Will therein is done in which we must contentedly acquiesce For living and dying we are his 9. For to this end Christ both died and rose and revived that he might be Lord both of the dead and living 9. For this being the very end of Christs dying rising and reviving that he might be Lord of all both dead and living who shall presume to take the governing or judging power out of his Hands and take Mens Souls and Consciences from subjection to him and expect to be obeyed or pleased before him 10. But why dost thou judge thy brother Or why dost thou set at nought thy brother For we shall all stand before the judgment seat of Christ 10. Why then doth one Party call their Brethren sinners or prophane for not being against such lawful things as they call unlawful And why do the other part vilifie their Brethren for Conscionable scrupling and avoiding such a lawful thing Do you not all know our common imperfection of Knowledge and that we have no authority for such Judgment or Contempt And are you not afraid thus to usurp the Judgment which belongs to Christ and fear lest he will judge you for your uncharitableness to his Servants 11 12. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God So then every one of us shall give account of himself to God 11 12. God hath told us in his Word that he will be first obeyed and pleased before all Men It is he that is our supreme absolute Lord and to him we must all give our great account and from him receive our final doom And would you wish any then to obey or humour you when he is perswaded that it displeaseth God and would condemn him Or will you anticipate God's Judgment and tempt Men out of the fear of sinning by your fallible censures or contempt 13. Let us not therefore judge one another any more but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way 13. Let not us therefore Pastors or Neighbours thus uncharitably judge or use each other for such tolerable differences in things that are done Conscientiously as for God But instead of this discouraging Conscience and the fear of sin let this be your
the Jews I became as a Jew that I might gain the Jews to them that are under the law as under the law that I might gain them that are under the law 21. To them that are without law as without law being not without law to God but under the law to Christ that I might gain them that are without law 22. To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some 20 21 22. To the Jews and those whose Education and Consciences keep them under Moses's Law I behaved my self by all Lawful Compliance and Conformity to that Law that I might win them preserving the Truth of the Gospel and my own and the Gentiles Liberty When I converse with the Gentiles that are not under the Law of Moses and have no written Law of God as the Jews have but only the Law of Nature and Mens Laws I fit my self and Doctrine to their State and Capacity to win them not pleading the written Law with them as I do with the Jews Though I am far from thinking or living as lawless for I am under Christs own Government and Law To the scrupulous ignorant sort of Christians and those that are yet unsetled and liable to temptation I behaved my self with all winning Compliance and Pleasingness knowing that stiff Singularity and affected or unnecessary Crossness to others is not the way to gain but to alienate them And though I know that all will not be won by such Compliance yet I am made all things lawful towards all Men that by this my duty I may save some 23 And this I do for the gospels sake that I might be partaker thereof with you 23. All this I do not as a man pleasing Flatterer for Lucre or Repute but to promote the Ends of the Gospel with you that you and I may rejoice therein together 24. Know ye not that they which run in a race run all but one receiveth the prize So run that ye may obtain 24. As it is not every one that runneth that wins the Prize so it is not every one that preacheth or professeth Christianity that is accepted to Salvation Therefore so preach and so live as answereth your Covenant and Profession and as God hath promised to accept and reward 25. And every man that striveth for the mastery is temperate in all things Now they do it to obtain a corruptible crown but we an incorruptible 25. Even in Ludicrous Plays Races Combates c. Men prepare their Bodies by Abstinence and strict Diet and this but for a withering Garland Applause or Prize And shall not we do much more for the Heavenly Glory 26. I therefore so run not as uncertainly so fight I not as one that beateth the air 26. I therefore do not run in vain as not knowing for what or as by Sloth to lose the Prize nor fight I as Fencers for meer Shew and Ostentation 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away 27. But my first work is about my self to mortifie and subdue all my Fleshly Desires which stand against my Duty and to keep my Body in constant subjection lest when by Preaching I have won others I should as a carnal Man be lost and cast away my self And if you are true to the Gospel and to your own Souls and would not prove self-deceiving Hypocrites take you the same course and devote all your Interests to the Ends of your Profession and the saving of Souls in stead of pleading for and abusing your real or pretended Liberties to the tempting of others and hindring their Salvation and boasting of this pernicious Folly as the Knowledge wherein you excel others ANNOTATIONS I. THe Darkness of this Chapter comes from the Uncertainty in Matter of Fact what was the Accusation that was made by the envious proud Teachers against Paul 1. Whether it were that he laboured like a Secular Man and lived not on the Church 2. Or That he was a poor Mechanick Fellow that at last must be cast on their Charge or Charity 3. Or That he sollicited them for Contributions to the Poor at Jerusalem or for others and they suggested that he partly meant himself It were easier to expound many Verses did we certainly know the Case objected II. They that from ver 16 17 18. gather a sort of Counsels which make no Duty or Sin and a State of Perfection which is no Duty utterly abuse the Text which intimateth no such thing and are sufficiently before confuted on Chap. 7. about the Case of Marriage III. Though Paul's becoming all things to all men condemn their Humour that in Converse Congregations Opinions Practises do proudly affect unnecessary Oddness that they may seem wiser and better than the rest and justifie Austin's Resolution to do as the Church doth whereever he cometh in all lawful things to win Men by Approach and not to alienate them by Crosness yet it no way countenanceth them who as Temporizers Man-pleasers or for Worldly Ends or an Indifferency in Religion for want of Judgment or tender Consciences and true Obedience to God will conform themselves to any Sin which Mens Laws or Customs shall make needful to their carnal Interest And yet in things antecedently Indifferent Law and Custom may weigh down lighter Motives that are on the other side but not weightier Motives True Prudence here must hold the Scales and determine what is Duty and what is Sin CHAP. X. 1. MOreover brethren I would not that ye should be ignorant how that all our fathers were under the cloud and all passed through the sea 2. And were all baptized unto Moses in the cloud and in the sea 3. And did all eat the same spiritual meat 4. And did all drink the same spiritual drink For they drank of that spiritual Rock that followed them and that Rock was Christ 1 2 3 4. And because your boast of Knowledge and your scandalous uncharitable abuse of your Liberty and insulting therein give me cause to be jealous of many among you let me further remember you That it is not your being Baptized and being Partakers of outward Privileges and being eminent in the Church that will save you if you live in Sin For all the Israelites passed through the Sea and were under the Cloud and so were typically baptized by Covenant to Moses's Law and they did all eat the Passover which was Sacramentally Spiritual Meat and typically as our Eucharist and they all drank of the miraculous Rock-water oft in the Wilderness which Rock and Water were typically or spiritually Christ and his Sacramental Blood 5. But with many of them God was not well pleased for they were overthrown in the wilderness 5. And yet with many yea most of them God was so offended by their Sin that he overthrew them in the
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
them which stumble at the word being disobedient whereunto also they were appointed 7 8. To you who believe as he is esteemed precious so will he be in the riches of his grace to you But to them that obey not the Gospel but are unbelieving rejecters of him he whom the builders the Jewish Rulers did refuse is made the foundation of the Church and they shall feel his Kingly Power He is that Stone on which they stumble and fall and that Rock on which the Adversaries dash themselves in pieces even they that unbelievingly reject and quarrel against the Gospel and disobey it To which destruction not to their sin the righteous God appointed them 9. But ye are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light 9. But as the Israelites were by their proper Covenant of peculiarity separated to God from the rest of the World and called a chosen Generation a royal Priesthood an holy Nation a peculiar People especially as typifying the Christian Church so are you more eminently a chosen Seed of Christ by his Spirit a dignified Kingdom of Priests who are all designed to reign with Christ and all may have access to God a Nation or sort of men sanctified by dedication to God though all the World be his you are his peculiarly and have the Covenant and Priviledges of Peculiarity having greater mercies than the rest of the World that as Priests you may stand daily before God and celebrate his praises who hath called you out of the darkness of ignorance and unbelief and wickedness into that marvellous Light by which you know him the Father of Lights 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy 10. Who were under the Roman Captivity and scattered over the Earth and alienated from God by unbelief but now are made Christ's Free-men and Fellow-Citizens with the Saints and have obtained that mercy which unbelievers do reject 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul 11. But you are yet Strangers and Sojourners in the Countreys where you are scattered and indeed on Earth therefore I earnestly beseech you to abstain from that fleshly pleasure and life which are usually the fruit of wealth and prosperity in the World and are warring Enemies against the holy Inclinations Motions and Works of the Holy Spirit 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil-doers they may by your good works which they shall behold glorifie God in the day of visitation 12. And let your conversation among the Heathens be so just and decent and exemplary that they that now speak against you as if you were a sort of bad deluded contemptible men through prejudice and malicious same may by your excelling all others in good works rejoyce and give glory to God when he shall visit you with deliverance from your oppressors and shall exalt you 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supream 14. Or unto governours as unto them that are sent by him for the punishment of evil-doers and for the praise of them that do well 13 14. Be subject to every Civil Humane Ruler tho Heathen whether it be to Caesar as supream or those subordinate Rulers who are sent by him for that which is truly the Office of Magistrates to which God impowereth them which is to be punishers of evil doers and praisers or encouragers of them that do well 15. For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men 15. Your peace and safety is not to be look't for by resisting and conquering the Powers that are over you but by due subjection and patience while you obey God to silence those ignorant foolish men who falsly reproach you as a turbulent and unruly sort of People for differing from them in Religion and obeying God before men 16. As free and not using your liberty for a cloak of maliciousness but as the servants of God 16. You are indeed Christ's Free-men delivered from true servitude to Sin and Satan but you are God's Servants and must obey him in using your Christian Liberty to his glory in your appointed way of duty and not as a covering for any evil 17. Honour all men Love the brotherhood Fear God Honour the King 17. In short Give all men their due respect Love all Christians especially Christian Societies or Churches with a special love Fear God above all with reverent obedience and under him give that eminent honour to Kings and Rulers which is their due 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward 18. Christian Servants must be subject to their Masters whether Christian or Heathen with due respect and reverence even to those that are froward and wrathful and abuse them and not only to the good and gentle Note That this binds not free Servants to continue with such Masters when they may have better but only Slaves that may not change and also voluntary Servants till their time of Service be at an end 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when you do well and suffer for it ye take it patiently this is acceptable with God 19. For this God accepteth as a rewardable act of Obedience when in conscience of God's commanding patience you indure wrongful suffering 20. Can you think it a rewardable thing as of any special worth to take it patiently when you are beaten for your faults c. Note What then shall we think of those Servants even the religious sort that can neither bear stroaks nor words when they deserve them but will repine and swell with passion if they be but reproved for their faults yea for their sins against God and will not humbly confess them 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps 21. For your very Calling of Christianity bindeth you to this obedient Patience in imitation of Christ who in his suffering for us became our Example whom we must follow 22. Who did no sin neither was guile found in his mouth 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 22 23. Who never did ill in word or deed and yet being scorned and reviled he returned not to them the like nor gave them one ill word for another nor
the Dominion of it and live in sincere and willing holy Obedience in the course of his Life may boast falsly that he is a Christian but indeed hath no true saving knowledge of Christ 7. Little children let no man deceive you he that doth righteousness is righteous even as he is righteous 7. Be not so childish as to be deceived by the vain words of any that pretend to be righteous before God on any account whatsoever while they live in Unrighteousness and predominant sin as if God would justifie the Wicked for their Opinions or Presumptions It is he that being called justified and sanctified by the Merits and Spirit of Christ doth live in a sincere Obedience to him and labours to be like him in Holiness and Love to God and Man whom God will call a righteous man and save him as such when he is Judge 8. He that committeth sin is of the devil for the devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the works of the devil 8. So far as any man sinneth so far he is of the Devil and like him and he is the Servant of the Devil in whom sin is predominant or that liveth in the love and practice of any sin not consistent with true hatred of it and Repentance and the predominant love and practice of holy Obedience And Christ will be no justifying Advocate or Judge of the Servants of the Devil though he may by making them just and holy turn them from the power of Satan to God and judge them just when he hath made them just both by Conversion and Pardon but not before For the Son of God came purposely into the World to destroy the Works of the Devil in all that he will save and not to call the Wicked Righteous 9. Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God 9. He that is truly regenerate by the Spirit is made a hater and forsaker of sin and therefore doth not live in the ruling love or practice of it nor indeed commit any sin in that degree that he is sanctified much less live in wilful gross sin for God's Word and Spirit by which he was regenerate still abide in him And it is a Contradiction to say that at once he is a holy person born of God and yet liveth in reigning sin Note Cannot Here signifieth a Hypothetical Impossibility because 't is a Contradiction and not a natural Impossibility much less Impotency for it is sinning and not forbearing sin that signifieth Impotency And the Contradiction is only on Supposition that he continue sanctified 10. In this the children of God are manifest and the children of the devil whosoever doth not righteousness is not of God neither he that loveth not his brother 10. It is not by proud Boasting nor barren Opinions that God's Children are known from the Children of the Devil but by the Image of God which Faith in Christ doth cause in his true Disciples He that doth not live in the true love and practice of Righteousness towards God and Man abhorring and avoiding Ungodliness Injustice and fleshly Lusts is no Child of God but of the Devil nor he that doth not unfeignedly love all Christians as Christians and men as men and live in Charity to them accordingly Note That wicked men are called The Children of the Devil because they are like him and do his Will And the World swarmeth with men so like to Devils in Lying Malignity and Mischiefs as maketh it easie to believe that there are Devils and a Hell 11. For this is the message that ye heard from the beginning that we should love one another 11. For this is the Message which Christ the Lord of Love did commit to us and from the first we have preached to you that Love is the very â—â—m and End of Law and Gospel 12. Not as Cain who was of that wicked one and slew his brother and wherefore slew he him because his own works were evil and his brother's righteous 12. That we be not like wicked Cain who was of the Diabolical Disposition and Practice and killed his own Brother And Why did he kill him Not for any ill desert nor for any harm that he had done him but because he was bad himself and his Works bad and his Brother 's Righteous and by difference condemned him Note Doubtless God permitted Adam's first Son to be wicked and murder his righteous Brother to shew the World what a state we are first in since the Fall by natural Pravity and that we are as such the Children of the Devil till Grace recover us and to expound the Enmity put between the Seed of the Woman and of the Serpent and to tell us what a War will be continued upon Earth from the days Cain and Abâ—l till the End and that Superiority and Cruelty will usually be against the Righteous whose Victory is mostly by patient Suffering and Death 13. Marvel not my brethren if the world hate you 13. If the ungodly Successors of Cain whose own Works are evil do hate Godliness and Conscience and hate you for them take it for no strange or unexpected thing It hath been so since Cain's days and will be so as Christ foretold 14. We know that we have passed from death unto life because we love the brethren he that loveth not his brother abideth in death 14. Love being the great Work of God's Renewing Spirit on the Soul it is by Love especially to all true Christians that we know that we are changed from the Cainish corrupt state of Death into the state of holy Life Whatever else men have if they have not true love to others especially to godly Christians they are yet dead in sin Note 1. By The Brethren here is meant Christians as such Not only those of some Party in Opinion which we like nor only those that are friendly to us nor yet all men or all called Christians alike though all men must be loved as men It is to love God in man and man for his sake so far as God's Amiableness shineth in them specially to love God's Holiness in holy persons 2. It is not all Love to godly Christians as such that will prove us translated from Death to Life but to love them and God in them better than the Pleasures and Wealth of the World The cheap Love of such as wish men well but will be at no great cost or danger for any because they love their Money better is the Hypocrites Love 15. Whosoever hateth his brother is a murderer and ye know that no murderer hath eternal life abiding in him 15. Note 1. How dreadful a Sentence this is against malignant or factious Haters of Brethren 2. But the Self-deceit of murderous Hypocrites is by taking Brethren for no Brethren but as the Papists first call them Hereticks