The number of twelve Apostles was fitted to the Jews Twelve Tribes to whom the Gospel was first to be Preached But when Christ would gather the Gentile Church he increased the number and Paul was commissioned by a voice from Heaven and he and Barnabas by a special mission of Christ by the Holy Ghost 2. The significant ceremony of renting the Cloths is used by these two Apostles 3. All good Men hate Idolatry and would not be Idoliz'd themselves 4. The Devil would honour the â—inisters of Christ overmuch when it is to contradict their Doctrine 16. Who in times past suffered all Nations to walk in their own ways 17. Nevertheless he left not himself without witness in that he did good and gave us Rain from Heaven and fruitful seasons filling our hearts with food and gladness 16. He hath long connived by patient permissions at the manifold Idolatries and Vices of the World not punishing them as they deserved Yet his common mercies to Mens bodies did both signifie that he is the merciful Ruler and Benefactor to mankind and that he useth not sinful Man as the deserveth but in mercy obligeth all to gratitude and repentance 18. And with these sayings scarce restrained they the people that they had not done sacrifice unto them 18. Note So forward are Men to forbidden worship who are backward to spiritual and true 19. And there came thither certain Jews from Antioch and Iconium who perswaded the people and having stoned Paul drew him out of city supposing he had been dead 19. Note This is the levity of the vulgar that one day will sacrifice as to Gods to those whom after they would kill as male factors So little trust is to be placed in them And though we know not whether most of the same Persons were the Persecutors its like that many were 20. Howbeit as the Disciples stood round about him he rose up and came into the city and the next day he departed with Barnabas to Derbe 20. Note It s like his recovery was a miracle else stoning would have disabled him to travel 21. And when they had Preached the Gospel to that city and had taught many they returned again to Lystra and to Iconium and Antioch 21. Note Persecution made them not forsake the Plantations which they had newly made 22. Confirming the souls of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the Kingdom of God 22. Confirming them against the Temptation of Persecution which must be suffered by those that will be saved 23. And when they had ordained them Eldets in every Church and had prayed with fasting they commended them to the Lord on whom they believed 23. They setled the Christians that were converted in these several Cities in Church order ordaining Elders in every Church to be the Guides and Teachers of the rest and that with Fasting and Prayer because of the great importance of the work Note 1. It is made a controversie whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie by suffrages or by laying on hands But it is of small importance For it is certain that the Apostles forced no Elders on the People but ordained them by the Peoples choice or consent And it is certain that ordination was the Apostles Act. 2. And it s a Controversie what is here meant by Elders whether Diocesane Bishops or meer Presbyters or Lay Elders or Deacons also The Scripture calls all Church-guides and Teachers Elders and here maketh no distinction It s certain that each Church here was but one small Assembly And therefore if they will call the Pastor of one Assembly a Diocesane it s a nominal strife If they say it is because they had Power to govern a Diocess of a multitude of Churches when they were gathered 1. They must prove that power given 2. Then they were no Bishops of those Churches till they were indeed Churches 3. And its probable that about those near Cities that was not in their life time Though it be not certain that by Elders in every City is meant more than one in each City yet by the Phrase it is most probable specially considering what evidence there is of many at Corinth Antioch and Jerusalem 24. And after they had passed throughout Pisidia they came to Pamphylia 25. And when they had Preached the word in Perga they went down unto Attalia 26. And thence sailed to Antioch from whence they had been recommended to the Grace of God for the work which they fulfilled 24. They returned to Antioch in Syria not Antioch in Pisidia to give the Church an account of their success 27. And when they were come and had gathered the Church together they rehearsed all that God had done with them and how he had opened the door of faith unto the Gentiles 28. And there they abode long time with the Disciples 27. Note 1 It was a Congregation and not a Diocess of a multitude of Congregations that is called the Church which they Congregated 2. They brought them the glad Tidings that the Gentiles had received the Faith Though it was in the Jews Synagogues that they preacht at least for the most part CHAP. XV. ANd certain men which came down from Judea taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved 1. Some Christian Jews thought and taught that Circumcision and keeping the Law of Moses is necessary to Salvation both to Jew and Gentile Christians Note 1. The sound Doctrine of Christianity was quickly corrupted be erring Teachers 2. The threatning of damnation and making error seem necessary to salvation was used to affright timerous Christians into false ways 2. When therefore Paul and Barnabas had no small dissension and disputation with them they determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question 2. Note To be Dissenters and Disputants against errors and tyrannical impositions upon conscience is no fault but a great duty 2. It s but a groundless fiction of some that tell us that this was an appeal to Jerusalem because it was the Metropolis of Syria and Antioch As if Metropolitan Church Power had been then settled When long after when it was devised indeed Antioch was above Jerusalem And it s as vain a fiction that this was an appeal to a general Council as if the Apostles and Elders at Jerusalem had been a general Council when none of the Bishops of the Gentile Churches were there or called thither It is notorius that it was an appeal to the Apostles taking in the Elders as those that had the certainest notice of Christs mind having conversed with him and being entrusted to teach all Nations whatever he commanded them and had the greatest measure of the spirit and also being Jews themselves were such as the Judaizing Christians had no reason to suspect or reject 3. And being
words even the words of our Lord Jesus Christ and to the doctrine which is according to godliness 4. He is proud knowing nothing but doting about questions and strifes of word whereof cometh envy strife railings evil surmisings 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness 3 4 5. There be some risen up that teach otherwise on pretense of Christian Liberty and Excellency above Heathens But they go contrary to the Words of Christ our Lord which are the Words of Truth and Life and to the Doctrine which is formed to true Godliness and they are a sort of proud self-conceited Men puffed up with a false Opinion that they know more than others and are but Brain-sick doting about unprofitable Questions and striving about Words and in stead of edifying Men to Salvation the Fruit of all their proud Contention is but the increase of Envy and Strifes and Railings at one another and evil Surmisings and ill Thoughts of one another or ill Opinions paltry and frivolous Disputings against each other coming from Minds corrupted by Pride and Errour that are void of true Knowledge and fly further from the Truth striving for Victory and for their own Conceits taking the Side that is most for their worldly and fleshly Advantage preferring Gain before true Godliness and fitting their Cloak of pretended Godliness and Wisdom to their worldly Gain 5 6. From such withdrawthy self But godliness with contentment is great gain 5 6. Such Men as these being not onely Hereticks but also proud Defenders of their Heresie are neither fit for thy Communion nor to be disputed with but to be avoided if they repent not But resolve thou to adhere to sincere Godliness which with Contentedness with Gods Allowance of daily Bread is the true and great Gain and better than the Wealth of the World which those Hypocrites prefer 7. For we brought nothing into this world and it is certain we can carry nothing out 7. As for Bodily Provision and Wealth as we brought none of it with us into the World so it 's certain that we can take none of it away with us and therefore truly have no more than we profitably and well use while we are alive 8. And having food and raiment let us be therewith content 8. If we have Food and Raiment and what is needful to the well-doing of our Work we have enough and must be contented with it For desire of more except to do good with it to others is but the sinful Disease of the Mind 9. But they that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition 9. But they that love and set their Hearts on Riches and seek after them do thereby cast themselves into dangerous Temptations and Snares and kindle and pursue such Desires as shew their gross Folly and in stead of Gain do but hurt themselves and cast themselves into the Gulf of Destruction and Damnation Note 1. Oh how little then do the most of the World that study and scramble for Riches think what they are doing all their Lives against themselves 2. And is it not doleful Blindness in those Roman Prelates that for Wealth and Worldly Greatness have corrupted Christian Doctrine Worship Discipline and Conversation and overthrown the Churches Peace that yet they can say That Paul here condemneth the Gnosticks and Hereticks for that in which they incomparably exceed them 10. For the love of money is the root of all evil which while some coveted after they have erred from the faith and pierced themselves through with many sorrows 10. For very much Evil springeth from the Love of Money From hence is sinful Care and Desire and Grief and Anger and Malice and Envy and Oppression and Deceit and Lying and Theft and Murders and Wars and Persecutions and Church-corruptions and Divisions needless Law-suits Bribery False-Witness Perjury Slander Railings and much more such And by coveting Money many have been their own Tormentors piercing themselves through in Body and Mind with many Sorrows vexatious Labours Cares Fears Trouble for Disappointments and torment of Conscience for their Guilt and oft come to an untimely reproachful Death Yea it hath drawn them to forsake or corrupt the Faith for worldly Ends. 11. But thou O man of God flee these things and follow after righteousness godliness faith love patience meekness 11. But thou that art devoted to God and his special Service abhor and avoid this Love of Money and all these its odious Fruits and follow after the Spiritual Riches Righteousness Godliness c. Note That is best which is most Divine likest to God and most pleasing to God and which is the well-fare of our best Part the Soul which will never die and fail us as worldly Riches will 12. Fight the good fight of faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses 12. Go on by Faith to overcome all Temptations Difficulties Sins and Adversaries and to propagate and defend the Faith Press towards the Mark till thou lay hold on Eternal Life which is the Prize This is the Life that thou art called out to hope for to seek and to obtain and the Work thou art to do and hast well begun and before many Witnesses openly and manfully stood to the Truth 13. I give thee charge in the sight of God who quickneth all things and before Christ Jesus who before Pontius Pilate witnessed a good confession 14. That thou keep this commandment without spot unrebukable untill the appearing of our Lord Jesus Christ 13 14. I must urgently charge thee before God in whose Power are all our Lives and before Christ who went before us by the Example of a good Confession not denying the Truth to save his Life that thou keep this necessary Law of thy Ministry as spotless and unrebukable that thou maist be found such at the coming of Jesus Christ 15. Which in his times he shall shew who is the blessed and onely Potentate the King of kings and Lord of lords 16. Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen 15 16. Which in his due appointed Season God will shew who is the blessed and onely Potentate c. who onely is essentially and necessarily of himself Immortal whose glorious Abode is in the Light inaccessible to us Men and who is to us Invisible to him be Honour and Power for ever Amen 17. Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy 17. And knowing to what Sins Riches most tempt Men charge the Rich that they be not high-minded nor think highly of themselves for their
When man consents it is a Law accepted a gift and Testament accepted and a mutual actual Covenant the Law hath its introductive History and Doctrine its precepts prohibitions promises and threats And the Covenant hath the same parts only denominated from mutual consent But because there are Laws of more or less rigor and of various tenours it is the Law of Faith or Grace which is the Covenant Testament and Gospel which is now before us denominated from the Donative and Promissory parts though precept and threatening be included IV. It is of great importance that we err not by giving too little or too much to the sacred Scriptures from both which extreams many dangerous errours How 1. On the left hand those err that deny it to be Gods word of infallible truth intelligible and perfect as to its proper use without humane supplements written or orall Doctrinal or Canon Laws and those that deny it to have infallible ascertaining evidences of its truth These be-friend infidelity heresies prophaness Church Tyranny leaving it to Clergy-men to make us a new Faith New Sacraments and a new Religion at their Pleasure and to persecute good men that dare not renounce the Scripture sufficiency and Christs perfection by obeying their dictates and Cannons as Co-ordinate with Christs if not co-equal These make Church-concord utterly impossible while they deny the sufficiency not only of the essentials but of all the Bible to be the terms of Concord without their supplements or additions as if Christ that is the Author and finisher of our Faith and the maker of his own Church had not so much as told us what a Church or a Christian is or whom we must take for such into our love and Communion nor fixed the necessary terms of Union but left them to none knoweth whom even fallible men lyable to error and Tyranny that can but get uppermost and say then that they are the true Church and the Masters that must be obeyed while they are themselves of as many minds as they are of different Countrys interests and degrees of knowledge and sincerity 2. On the other side those overdo in ascribing to the Scripture who say that God had no Church or the Church no infallable rule of Faith and life before the writing of iâ— and who say that men converted by the Creed Catechismes preaching or tradition without knowing the Scripture can have no saving faith and that think none can be saved that doubt of any Canonical Books text or matter whether it be Gods word or that say Scripture is so perfect that there is no humane imperfection of the Pen-Men founâ— in phrase word or method and that God could not have made it better or that every Book may be known to be Canonical and every reading to be right when copies vary without Historical tradition by its own evident light and that we have no more cause to doubt of any word or matter than of the truth of the Gospel and that Reason is of small use either for the proof or exposition of the Scripture but the most illiterate if he found a Bible that he had never heard of may by its own light know its truth and sense as well as studious learned Men and that no other Books need to be readâ— and that the Scripture is a sufficient teacher of Physick Logick Grammar c. and that nothing is to be used or done in the External Forms Modes and Accidents of Gods Worship but what is particularly commanded in Scripture and that it telleth every man whether he be sincere and justified or not and not only telleth him â—ow to know it by inward evidence with many other such mistakes proceeding from mistaking the use of the Scripture by which its perfection must be measured Which all tend to confusion and at last to infidelity or doubting of the whole when these errourâ— are discerned V. And tho all the Scripture be of equal truth as it is Gods word yet many untruths are in it as uttered by Men and Devils which God truly recordeth And all parts are not of equal necessity or weight And as many err by casting off the Old Testament so others err by equalling it to us with the New It is Gods word left to acquaint us what was heretofore and to shew us how Christ was prophesied of and expected and how the Church was governed in the darker and more servile state and times But we have great cause to take heed of overvaluing its use to us lest we contradict Paul that saith that even that which was written in stone is done away and the Law Changed with the Priesthood and the old and faulty Covenant for a Better of which see the nine first Chapters to the Hebrews c. Judaizers are they that most of Pauls Epistles are writtâ—n against And as John Baptist waâ— greater than the Prophets so the least in the Kingdom of God is greater than he Evâ—n the holy Patriarks and David had a far more obscure Revelation of Christ and grace and the love of God and the glory to come then we have And accordingly we should have much more faith holiness and comfort than they It is dangerous making the best of them our Examples in points of faith or duty wherein they came far short of Gospel light and grace God doth not now bear with Poligamy as lie did then nor with such divorces nor doth the Gospel countenance such streams of blood as the Israelites ordinarily shed nor such lies as David was oft guilty of nor such a strange life as Solomon lived I mean that such faults will not now consist with true grace under our fuller light and mercy as would do then to men in a darker infant Age and therefore let us take heed of presuming on their Examples Christ and his Apostles are far fitter for our imitation David fills most of his Psalms with such complaints of his Enemies and curses against them as shew a far deeper sense of the suffering of the flesh and the concerns of this life than Peter and Paul shewed who suffered far more and for a holier cause and rejoyced in tribulation and then is suitable either to the precepts or examples of Christ All was not well said and done by good men which is recited in the New Testament much less in the old So far are they mistaken that say the Jews and Gentiles were bound to believe the Apostles in no more than they proved out of the Scripture that most of the Creed was to be believed by other evidences And Christ and his Apostles gave us so full proof of the truth of the Gospel as that their attestation of the Old Testament is to us a more convincing proof of its Divine Authority than any others Therefore Christians must read and honour the Old Testament and study it but the New far more to which it is that the Heart and Life must be conformed There Heavenly glory shineth far
contrary to Christianity and the Cause of Divisions in the Church And by these the carnal persecuting Seed especially when they invade the Sacred Office are differenced from true Christians as Wolves from Sheep even when as the false Prophets they pretend the Cause and Name of Christ 3. That all this is for want of Christian Love and the Dominion of carnal Self-love and Love to God and to others as our selves must be the proper Cure 3. Endeavouring to keep the unity of the Spirit in the bond of peace 3. This Love and forbearance must specially be exercised to preserve the Unity of the Christian Church which all must endeavour faithfully to keep And this Unity inwardly consisteth in being all possess'd and governed by One Holy Spirit as all the Parts of the Body are by one Soul and outwardly by living peaceably towards each other especially in our Church-Communion 4 5 6. There is one body and one Spirit even as ye are called in one hope of your calling one Lord one faith one baptism one God and Father of all who is above all and through all and in you all 4 5 6. More particularly in these seven Respects our Unity doth consist 1. The Church which is as the Body of Christ is one Universal Church 2. The Spirit of God which as it were animateth it is One and the same Spirit 3. The Grace and Heavenly Glory which is the Hope of Believers which they seek and for which they forsake the World is One. 4. The Head Lord and Saviour of the Church is One and the same to all 5. The Essentials of the Christian Faith or Creed are One and the same 6. The Baptismal Vow and Covenant and Profession in which we are devoted to God the Father Son and Holy Ghost and united Sacramentally to Christ his Church is One and the same to all in the Essentials 7. And all have One God and Father in Christ who is 1. Transcendently and absolutely above and over all 2. And unconceivably penetrateth all And 3. and is in his Essence most intimately in you all and is All in all things Note That in these seven things that Unity of the Church consisteth which is Gods prescribed and conferred Qualification for Christian Communion in Love and Peace And that as Satan useth to undo by overdoing and the Pharisees had more Laws Traditions and strictness therein as needful to Communion than Christ had who would have Mercy rather than Sacrifice So it is by adding a multitude of Ensnaring Canons Customs and Opinions as necessary to Communion that he hath corrupted and torn the visible Church and turned Love and Communion into Wrath and Persecution And yet this Vnity must be kept in Peace and therefore both Persecuting and Contumeliâ—us Turbulent Vnpeaceableness against those that own these Seven Points of Vnion should be avoided by Christians and restrained by Magistrates who must keep the Peace And whenever God in mercy will heal the lacerated Church it will be on these terms 7. But unto every one of us is given grace according to the measure of the gift of Christ 7. But though we have all One Spirit and are One in all the foresaid Essentials of our Religion yet this Unity is found in very great diversity of degrees of Grace and both degrees and kind of Gâ—fts Sâ—e 1 Cor. 12. as it pleaseth Christ to distribute them 8. Wherefore he saith When he ascended up on high he led captivity captive and gave gifts unto men 8. As it is said in Psal 68.18 When c. So when Christ ascended he triumphed over Satan Death and Hell and sent down from Heaven the Gifts of his Spirit 9. Now that he ascended what is it but that he also descended first into the lower parts of the earth 10. He that descended is the same also that ascended up far above all heavens that he might fill all things 9 10. And when it is said that he ascended it implieth that he first descended into this lower World into a low Condition and into the Grave And therefore it is the same Jesus who was here humbled in his Descent who is exalted by his Ascent fâ—r above all Heavens which Man doth see or know that thence is the Sun by the influence of its Heat and Light and Motion filleth all below acccording to the recâ—ptiâ—e Capacity of each so our glorified Lord by hâ—s administring Influx might fill all with common or special Grace according to their various receptivity 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers 12. For the perfecting of the saints for the work of the ministry for the edifying of the body of Christ 11 12. And he gave by Qualification and Mission some Apostles sent by his own Mouth to be the most eminent Attesters of his Miracles Doctrine and Resurrection and Founders of the Churches some Prophets by Revelation and Inspiration to confirm the Christian Faith some Evangelists whose Work was as eminently qualified to go abroad to preach the Gospel and gather Churches or confirm them without being fixed to a special Place or Flock and some Pastors and Teachers called also Bishops and Elders who were set over the particular Churches as their Guides and Instructers as being their special Flocks and Charge And all these Gifts and Offices are given for that Ministerial Work which God who worketh by Means will use to bring on all his Saints towards the Perfection of themselves and of the Church and by the Increase Concord and Sanctity of the Members to edifie or build up this Body of Christ 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ 13. Till by this increase of Number and Holiness and Concord we all Jews and Gentiles make up that Church which in the Vnity of Faith and Knowledge and Acknowledgment of Christ attaineth to that degree of perfection in which consisteth the measure of Grace and fulness of Stature which Christ wiâ—l bring his Church unto which is that maturity which imitateth our natural growth from Infancie to full Manhood 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive 14. That being by Gods blessing by such a Ministry brought up to Manhood we may no longer be like Children who through weakness cannot stand in the Wind but are carried about by it so childish Christians are by every Wind of Plausible Doctrine by the slight subtilty and craft of Men that by pretences of Knowledge Holiness Power or Love lay snares and lie in wait to deceive the weak 15. But speaking the truth in love may grow up into him in all things which is the head even Christ 15. But though we know but in part
forwardness to backbite and speak evil falsely as Accusers of those that distaste them â—ot sober and careful of their Business not trusty in all things 12. Let the deacons be the husbands of one wife ruling their children and their own houses well 12. The Deacons must not be such as have more Wives than one or that have injuriously put away one and married another The good government of their own Children and Houses also must shew that they are fit to serve in the Church 13. For they that have used the office of a deacon well purchase to themselves a good degree and great boldness in the faith which is in Christ Jesus 13. For though the Deacons be as Servants to the Pastors they that have used that Office well are in a degree above the Vulgar and have matter of confident Boldness and Freedom in the management and defence of the Affairs of Christianity 14. These things write I unto thee hoping to come unto thee shortly 15. But if I tarry long that thou mayest know how thou oughtest to behave thy self in the house of God which is the Church of the living God the pillar and ground of the truth 14 15. I hope to come to thee shortly but lest I should be delayed I write these things to thee that thou mayst know how thou oughtest to converse in the House of God which is the Church of the Living God as in it a Pillar and firm Buttress or Basis of the Truth Note Though it be true that the Truth of God is most safely preserved in his Church yet I with Gataker marvel that so many apply these Words to the Church which are spoken of Timothy That it is he that is called here a Pillar and Buttress of the Truth seemeth to me evident 1. In that in the Allegory it is not like that Paul would in the very next Words call the Church a Pillar and Buttress in the House when he calleth it The House it self He plainly dâ—fferenceth a Part from the Whole The Church is the Whole a Pillar is a Part. 2. It is the very Sum of Paul's Exhortation to Timothy that according to his Office he should be a Pillar and Buttress of Truth in the Church 3. The Preposition in the House agreeth to him and the Word Pillar c. which is in the House 4. The omission of the Article before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimate that it should rather be translated a Pillar c. than the Pillar which it's like would have been put in had it been the Churches peculiar Privilege that had been meant 5. The Apostle useth the same Word of James Cephas and John Gal. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accounted Pillars which Timothy was And the very same Phrase as here is used Rev. 3.12 He that overcometh I will make him a Pillar in the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rev. 10.1 the Angels Feet c But the Church is never called a Pillar that 's in the Church 6. As to them that feign it would be false Construction because the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Nominative Case this hath no pretence from the Text So that I doubt not but the plain sense is as it is Paraphrased and all the Fabrick is built on a meer Mistake which the Papists raise upon this Text Though were it otherwise it would not serve their turn 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of angels preached unto the Gentiles believed on in the world received up into glory 16. And confessedly the Mystery of Godliness which requireth such great Abilities in thee as to make thee a Pillar and Buttress of it in the Church is exceeding great and high 1. God himself appeared to Man in the Flesh of our Redeemer to manifest his Love and Will for our Salvation 2. The Spirit was Christs Witness which by its unimitable holy Impressions Miracles his Ressurection and Communication to his Followers did justifie Christ to be truly what he did profess to be and sealed his Doctrine to the World 3. Angels beheld proclaimed and obeyed him 4. The Wall of Separation being broken down he was preached by his Commissioned Apostles to the Gentile World 5. The World that knew him not or despised him is by a few poor unlearned Men brought to believe in him and submit to him as Lord and Saviour Philosophy submitteth and Wit is silenced and Policy and Power stoop to him in part and more will do 6. He was taken up into Heaven in Glory Angels attending him his Apostles looking on These Six Articles are that great Mystery which requireth the ablest Preacher and the soundest Faith And he that firmly believeth these doth see into a more excellent Mystery than Philosophy and will be a stable Pillar in the Church CHAP. IV. 1. NOw the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils 1. The Spirit of Prophecy plainly foretelleth us that in the latter times some who profest themselves Christians shall depart from either the Whole or some Essential Parts of the Christian Faith turning Apostates or Hereticks and this by giving heed to false Revelations of seducing Spirits in themselves or others and to Doctrines of Devils Note Whether it mean effectively Doctrines taught by Devils or as Mr. Mede largely maintaineth objectively Doctrines concerning Demons or the Nature Order and Minds of the Spirits like the Valentinians Aioâ—es c. I leave to the Judgment of others 2. Speaking lies in hypocrisie having their conscience feared with a hot iron 2. Covering their Lies or False Doctrine by Hypocritical Pretences of Piety or Divine Revelation or some great Excellency having Consciences feared and branded as the Perfidious use to be by their flagitious Lives 3. Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth 3. Note I think it far more probable that Paul here speaketh of those Hereticks which made up a Religion of Judaism and Pythagorean Fancies who taught That Marriage was of the Devil to propagate sinful miserable Men and that Flesh was not to be eaten especially the unclean Beasts than of those erroneous Christians who onely forbid Marriage to the Clergy and Flesh on certain Days of Abstinence or that affect the total avoiding Marriage and eating Flesh as a State of special Strictness not required of most For Paul seemeth plainly to speak of a Doctrine taught to all and he describeth Christian Knowledge herein to be That God hath made such Meat in kind to be received with Thanksgiving and not that All men or any at all times must use such Meats 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving 5.
and went up into a mountain and sat down there 30. And great multitudes came unto him having with them those that were lame blind dumb maimed and many others and cast them down at Jesus feet and he healed them 29 30. Note How earnestly will men seek for bodily heaâ—th who are senseless of their Souls concerns If Christs Ministers could give all men health and wealth what abundance of followers would they have and who would for this imprison persecute or silence them 31. Insomuch that the multitude wondered when they saw the dumb to speak â—â—e maimed to be whole the lame to walk and the blind to see and they glorified the God of Israel 31. Note Great and sensâ—ble Miracles and 〈◊〉 force men to acknowledge the hand of God and to praise him 32. Then Jesus called his disciples to him and said I have compassion on the multitude because they continue with me now three days and have nothing to eat I will not send them away fasting lest they faint by the way 33. And his disciples say to him Whence should we have so much bread in the wilderness as to fill so great a multitude 34. And Jesus saith to them How many loaves have ye and they said Seven and a few fishes 35. And he commanded the multitude to sit down on the ground 36. And he took the seven loaves and the fishes and gave thanks and brake them and gave to his disciples and the disciples to the multitude 37. and they did all eat and were filled and took up of the broken meat that was left seven baskets full 38. And they that did eat were four thousand men beside women and children 39. And he sent away the multitude and took ship and came into the coasts of Magdala 32 c. This was the second Miracle of compassionate feeding the hungry Is not Christ in Heaven as merciful and sufficient for Soul and body as he was on Earth CHAP. XVI 1. THe Pharisees also with the Sadducees came and tempting desired him to shew them a sign from heaven 1. Not believing the reports of all his Miracles they desired that they themselves might see some sign from Heaven which might certainly prove that God had sent him thinking that he could not do it 2. He answered and said to them when it is evening ye say it will be fair weather for the sky is red 3. And in the morning It will be foul weather to day for the sky is red and lowring O ye hypocrites ye can discern the face of the sky but can ye not discern the signs of the times 2 3. You can conjecture what weather will be by the sky And is it to you so hard a matter to know by my doctrine and all the miracles and good works that I have done that I am sent of God that you must prescribe what signs God shall shew you from heaven before you will believe 4. A wicked and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the prophet Jonas And he left them and departed 4. When your own wickedness hindereth you bebelief you call for a sign from heaven to convince you But I again tell you you shall have no sign but that of the Prophet Jonah He that is filthy let him be filthy still 5. And when his disciples were come to the other side they had forgotten to take bread 6. Then Jesus said to them Take heed and beware of the leaven of the Pharisees and of the Sadducees 5 6. Note Christ doth not bid them to avoid all converse with these men or not to hear them read the Law of Moses but to take heed of receiving any of their false doctrine 7. And they reasoned among themselves saying It is because we have taken no bread 8. Which when Jesus perceived he said to them O ye of little faith why reason ye among your selves because ye have brought no bread 9. Do ye not yet understand neither remember ye the five loaves of the five thousand and how many baskets ye took up 10. Neither the seven loaves of the four thousand and how many baskets ye took up 11. How is it that ye do not understand that I spake not to you concerning bread that ye should beware of the leaven of the Pharisees and of the Sadducees 12. Ten understood they how that he bade them not beware of of the leaven of bread but of the doctrine of the Pharisees and of the Sadducees 7 c. We are dull of understanding till Christ instruct us and apt to put a carnal sence upon his words 13. When Jesus came into the coasts of Cesarea Philippi he asked his disciples saying Whom do men say that I the Son of man am 13. Note Christ would not so much as urge his own Disciples to confess him to be the Christ till his works were a cogent testimony that their faith might not be precarious nor by bare command but by convincing evidence 14. And they said Some say thou art John the Baptist some Elias and others Jeremias or one of the Prophets 14. Note 1. Men were convinced that he was of God that is the multitude but not the Rulers But they thought he was not the Messiah but some great Prophets Soul in a new body 2. By this it is evident that the multitude then believed the immortality of the Soul else they could not think that those Souls came into other Bodies 15 16. He saith to them But whom say ye that I am And Simon Peter answered and said Thou art the Christ the son of the living God 15 16. Note 1. It was meet that those that were to preach Christ to others should be brought to an open confession of him themselves 2. It s like the rest believed as Peter tho he only spake 17. And Jesus answered and said to him Blessed art thou Simon Bar-Jonah for flesh and bloud hath not revealed it to thee but my Father who is in heaven 17. It is a point of so great importance to Sanctification Justification and Salvation verily to believe me to be the Christ and Saviour that this faith is the evidence and means of thy blessedness It is not mere man that hath revealed this so as to make thee a true believer but my heavenly Father by my works and word and by his grace 18. And I say also unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it 18. And as thou hast consest me to be Christ I will say to thy comfort that as thy name signifieth a Rock or Stone So by thee and thy brethren I will build my Church on this Rock agaist which all the powers of Hell the Devils and wicked men shall not prevail Note 1. It is a great controversie whether by this Rock be meant 1. Christ himself 2. Or the faith and confession of Christ
3. Or Peter himself But no doctrinal controversie dependeth on it For all three are certain truths 1. No doubt but primarily Christ is the Rock on which the Church is built 2. And no doubt but Faith and Confession being the condition of our part in Christ the Church is so far built thereon 3. And no doubt but the Apostles are called Foundation stones on which the Church is built and therefore Peter whose name importeth it and was a chief speaker among them as the foreman of a Jury 2. Though the Powers of Hell may seem to prevail as they did over Christ while he was on the Cross they are then next an overthrow themselves 19. And I will give to thee the keys of the kingdom of heaven and whatever thou shalt bind on earth shall be bound in heaven and whatever thou shalt loose on earth shall be loosed in heaven 19. And hereafter I will make thee a ruling Steward over my Church as it is Gods Kingdom on earth preparatory to the Heavenly Kingdom of Glory and the due administration of thy office by these Keys of Power shall be the ordinary way to Heaven and a forerunner of the finall Justification of the Faithful and of the final condemnation of the Impenitent and ungodly whom by my doctrine and the due application of it thou bindest over to my judgment Note As Peter was the foreman or speaker in their common confession so by Peter the promise is made to them all And to them all Christ after gave this power But he never made Peter governour of the rest of the Apostles Much less the Pope 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ 20. N. Because this honour was reserved chiefly 1. To the time of the accomplishment of all the evidences by his Resurrection and Ascension and giving of the Holy Ghost 2. And to the work of the Spirit then on the Apostles by which they were suddenly advanced to a fitness for this work above what they attained by Christs personal teaching them on earth 21. From that time forth began Jesus to shew to his disciples how that he must go to Jerusalem and suffer many things of the elders and chief priests and scribes and be killed and be raised again the third day 21. Note 1. This Christ did 1. To make them know that he knew things to come 2. And to make them know that it was not to reign as an earthly King that he was sent 3. And to prepare them to bear his sufferings and not to expect fleshly prosperity by him 2. It was the Poor that followed Christ and the Rulers and Teachers that crucified him 22. Then Peter took him and began to rebuke him saying Be it far from thee Lord this shall not be unto thee 22. Peter contradicted him saying God forbid Lord favour thy self and expose not thy self to this Note 1. The flesh is ready to suggest fleshly counsel and to oppose all that tends to suffering 2. We have need to be fortified against temptations of loving friends as well as enemies 23. But he turned and said to Peter Get thee behind me Satan thou art an offence to me for thou savourest not the things that be of God but those that be of men 23. He lookt at him with displeasure and said to Peter I say to thee as I did to the Devil when he tempted me Get thee behind me for thou doest the work of Satan the adversary in tempting me for self-preservation to violate my Fathers command and my undertaking and to forsake the work of mans Redemption and Salvation As thy counsel savoureth not the things that be of God his will work and Glory but the things that be of men the love of the body and this present life so it signifieth what is in thy heart take heed lest this carnality prevail Note 1. All things must displease us that displease God and are against his interest and the good of man 2. Even the best men and nearest friends may by temptation and errour be made Satans instruments to do his work in some particulars of great moment 3. Good men do the Devils work oft times when they know it not but verily think it is all for Christ 4. No love or respect to mens nearness or goodness must draw us to flatter them in sin or to speak lightly of it we must not mince it or extennate it because good men commit it we must lay it home on them that would by justifying it make it pass for duty Lest the name of Good men should serve Satan more effectually than men of known wickedness can do 5. It is no railing on just occasions to tell tempting friends and godly men or Ministers that they are doing the Devils woâ—k and are instead of Devils to the tempted To hinder us in Gods work and mens Salvation is to be Satans to us O how many Satans then are called Reverend Fathers who silence and persecute men for Gods work as the whole course of the Papal Discipline and worship manifesâ—â—th 7. It is carnal savouring worldly and fleshly interest too much and the things of God the Soul and Heaven to little which is the common cause of the sinful counsels and course even of Sacred men 24. Then said Jesus to his disciples If any man will come after me let him deny himself and take up his cross and follow me 25. For whoever will save his life shall lose it and whoever will lose his liâ—e for my sake shall find it 24. Christ took this occasion to preach self-denial to his Disciples saying Let him that will be my Disciple and follow me and expect Salvation by me resolve to deny his carnal self and self-interest and resign himself to me as being not his own but mine Not making the cross but patiently taking and bearing it when it is laid upon him and follow me by sufferings unto glory For this is the method determined by God that whoever resolveth to save his life and not be undone in the world to avoid sin this man shall finally lose his life and life eternal And whoever will lose his life rather than by sin to forsake me and his duty shall find that life with felicity in heaven which he lost on earth N. Christs peremptory terms of Salvation are to prefer it and him before our lives 26. For what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul 26. Will it not be an ill bargain to gain all the world for a short time to the flesh and lose ones own Soul and its happiness for ever And what will compensate the loss of the Soul For what price would you sell its happiness N. 1. Men hath a Soul that liveth when he leaveth this world 2. It were a mad bargain to sell a mans Soul for all that this world
the Church 3. But how the telling of one Lay-chancellor or Civilian and hearing or not hearing him and being Excommunicate by him concerns this Law I know not no nor telling or not hearing one single person that judgeth alone over many hundred Churches at a distance and without their notice 4. This discipline is of great moment for the honour of Christ and his Church that it be not as impure as the Infidel world nor a Swine-fly instead of a Society of Saints And that it may be known that Christ came not as deceivers do to get himself a number of followers as bad as other men but to sanctifie a peculiar people to God zealous of good works and forsaking the world the flesh and the devil and to keep Christians from the snare and the shame of infectious and wicked Associates and to keep sin under open disgrace 5. Yet if Pastors neglect this holy discipline the sin is theirs It doth not necessitate the innocent to forsake the Church unless their Doctrine or Practice amount to a profest rejection of some essentials of Christianity or else they force men to sin or own their sin But they that can chuse better without more hurt than benefit should prefer it before undisciplined Chuches 18. Verily I say to you Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven 18. I tell you that my Church on earth is the Seminary or Suburbs of my Church in heaven and those that you as my Ministers absolve according to my word they being not deceitful but true professors of faith and repentance they shall be absolved in heaven And those that you bind over as impenitent to my judgment being such indeed shall be condemned and shut out of heaven and I will own and confirm your judgment of men by the power I give you if you do it according to my word N. God giveth Pastors power to condemn and cast out none from heaven nor to save any but only such as condemn and cast out themselves or such as save themselves by faith more than the Church can do 19. Again I say to you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven 19. And I tell you that I may encourage you to concord that if two of you much more if all or many shall agree in your Prayers Discipline or Appeal to God he will accept your endeavours and they shall not be in vain but blessed 20. For where two or three are gathered together in my name there am I in the midst of them 20. For as I am with every single Christian so I will more eminently bless with the fruits of my presence the Assemblies of the faithful be they never so small N. It is in hatred to Christs presence and name that Satan persecuteth such meetings 21. Then came Peter and said to him Lord how oft shall my brother sin against me and I forgive him till seven times 21. Peter said to him What if my brother do often sin to my injury or scandal and be often thus admonished how oft must I forgive him seven times seemes much 22. Jesus saith to him I say not to thee till seven times but till seventy times seven 22. It is not the number of times but his true repentance that is to be here regarded Note There are some sins that oft committing will prove that the Repentance is not true He that should daily or weekly beat you steal murther fornicate and as oft say I Repent is not to be believed but forfeiteth his credit But he that is but oft angry or defective in the degrees of sincere duty may be believed if he oft profess repentance 23. Therefore is the kingdom of heaven like to a certain king which would take account of his servants 24. And when he had begun to reckon one was brought to him who owed him ten thousand talents 25. But forasmuch as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made 23 c. And that you may know on what terms you must look for mercy and forgiveness your selves I will liken Gods government to a Kings that would call his servants to account and demand his due and make his Debtors know what he might expect of them in justice 26. The servant therefore fell down and worshipped him saying Lord have patience with me and I will pay thee all 26. The servant unable to pay appealed from justice and begged mercy promising to pay when he should be able 27. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt 27. As he appealed to mercy he found mercy and his Lord forgave him and set him free 28. But the same servant went out and found one of his fellow servants who owed him an hundred pence and he laid hands on him and took him by the throat saying Pay me that thou owest 29. And his fellow servant fell down at his feet and besought him saying Have patience with me and I will pay thee all 30. And he would not but went and cast him into prison till he should pay the debt 28 c. He that had received so much mercy used his fellow servant with unmerciful rigour exacting all his due 31. So when his fellow-servants saw what was done they were very sorry and came and told to their Lord all that was done 32. Then his Lord after he had called him said to him O thou wicked servant I forgave thee all that debt because thou desiredst me 33. Shouldest not thou also have had compassion on thy fellow servant even as I had pity on thee 31 c. I forgave thee a great debt and shouldest not thou forgive a little one If mercy was so necessary to thee why didst not thou shew mercy to thy fellow servant as I did to thee 34. And his Lord was wroth and delivered him to the tormentors till he should pay all that was due to him 35. So likewise shall my heavenly Father do also to you if ye from your hearts forgive not every one his brother their trespasses 34 35. Note Here it s doubted 1. How God â—s said to forgive unmerciful men 2. And to demand 〈…〉 which he had forgiven and to unpardon it again Answ God hath divers degrees of forgiveness 1. To give the world a pardon of all sin on condition of thankful acceptance is a great degree of forgiveness tho it be no actual discharge till accepted 2. To suspend the execution of punishment with such an offer and to give him time ease and mercy who deserved to be all that time in hell is a degree of actual forgiveness for to forgive the sin is to forgive the punishment and bad men
man which had not on a wedding garment 12. And he saith to him Friend how camest thou in hither not having a wedding garment And he was speechless 11 12 N. Among the Jews the Marriages of rich men were solemnized with extraordinary pomp and feasting and by the Wedding or festival garment is meant true Faith and Repentance N. 1. Though all must be called in to the Church it is meant that they come as Christians indeed with true Faith and Repentance and dishonour not the Church by worldly common hearts and lives 2. God will find out every Hypocrite in the Church 3. None will be more unexcusable and speechless in judgment than ungodly hypocrites called Christians that live wickedly 4. It is not the Minister that called such nor the company that joyned with them that are blamed 13. Then said the king to the servants Bind him hand and foot and take him away and cast him into outer darkness there shall be weeping and gnashing of teeth 13. Note As it is a double sin to be ungodly after Baptism and in the Church dishonouring the Christian name so such shall have greater punishment than ignorant infidels 14 For many are called but few are chosen 14. For those that are Baptized and called Christians are many but those that have true faith and repentance and godliness and shall be saved are few 15. Then went the Pharisees and took counsel how they might entangle him in his talk 15. The malicious Pharisees consulted how to get some words from him for which they might accuse him 16. And they sent unto him their disciples with the Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men 17. Tell us therefore what thinkest thou Is it lawful to give tribute to Cesar or not 16 17. There were then two parties among the Jews The King Herod's party who were for giving Tribute to the Romans and the Pharisees party that were against the right of it And they sought to ensnare Christ saying It is the part of a Prophet not to fear man how great soever but plainly to speak the truth and we know thou art such an one Therefore tell us c. Note That the Jews fell under the Roman Power by division two brethren striving for the principality And one of them got the better by the Romans help consenting to be tributary under them And his party which ruled were for this Tribute But the party of the other Brother who was overcome took them but for Usurpers and such were the lower sort and many Pharisees So that they thought to draw Christ either to fall under the Roman severity or to lose the Populacy by his answer A way of ensnaring not yet ended 18. But Jesus perceived their wickedness and said Why tempt ye me ye hypocrites 19. Shew me the tribute money and they brought him a peny 20. And he saith to them Whose is this image and superscription 21. They say to him Cesars Then saith he to them Render therefore to Cesar the things that are Cesars and to God the things that are Gods 18 c. He knowing their wicked ensnaring design said ye hypocrites Why come you to ensnare me on pretence of being resolved by me Note That they are three distinct questions 1. Whether it be lawful to pay tribute to Cesar as being an owning of his power 2. Whether it be a duty and 3. Whether Cesar had true right to demand it And Christ was desired to answer the first And he had taught his Disciples how lawful it was for peace to give away their right much more now doth he intimate this to be lawfull for publick peace and safety 2. And the second question is by intimation resolved in the first For if it be lawful publick peace will make it a duty But he answereth so cautelously as not to resolve the third question Whether Cesar had right or were an Usurper and so avoided their snare Some think that Hircanus dedition to the Romans gave them right and others think he represented not the Nation And some think that many years possession gave him right and others say that meer possession without right groweth not to right by time And some think that the Jews so long using Cesars Coyn and Officers signified consent and gave him right And others say That this alone signified but Submission or Non-resistance through disability and not subjection or consent to Government If Cesar were an Usurper paying tribute owned not his right any more than contribution to conquering Soldiers A man may buy his life or peace of a Robber But Christ seemeth to answer but to the question askt him and not to meddle with any more Obj. The Tax intended in the question was that which Cesar alienated from the Temple and therefore the meaning was Is it not Sacriledge to pay that to Cesar that should be paid to God Ans And Christs answer is perfectly suited to such a question as if he had said without determining Cesars right to govern them You need not ask whether you shall pay it to God or to Cesar You may do both if you are able Pay Cesar that which is Cesars and give God nevertheless his due 22. When they had heard these words they marvelled and left him and went their way 22. When they saw they could not ensnare him they went away confounded and disappointed 23. The same day came to him the Sadducees which say there is no resurrection and asked him 24. Saying Master Moses said If a man die having no children his brother shall marry his wife and raise up seed to his brother 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third to the seventh 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be 23 c. These Sadducees were Hereticks that believed no life after this nor Angels nor Spirits and yet professed to believe the five Books of Moses and so pretended Moses words to countenance their foolish error 29. Jesus answered and said to them Ye do err not knowing the scriptures nor the power of God 30. For in the resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven 29 30. You err through the ignorance of your gross and carnal minds and carnally misunderstand the Scriptures and the nature and power of God and so of Spiritual things In the life after this they have not flesh and bloud that lusteth and generateth as here but they are Spiritual substances like the Angels in Heaven that generate not 31. But as touching the resurrection of the dead have ye not read that which was spoken to you by God saying 32. I am the
go into Gallilee and there they shall see me 10. N. 1. He would not shew himself so openly to the malicious forsaken people at Jerusalem 2. His disciples and kinsmen are called his Brethren 3. No one evangelist mentioneth the whole of this History but what one omitteth another hath of which after 11. Now when they were going Behold some of the watch came into the city and shewed to the chief priests all the things that were done 12. And when they were assembled with the Elders and had taken counsel they gave large money to the soldiers 13. Saying say ye His disciples came by night and stole him away while we slept 14. And if this come to the governours ears we will perswade him and secure you 11. N. What will convince hardned forsaken men 15. So they took the money and did as they were taught And this saying is commonly reported among the Jews to this day 15. N. 1. Lying is the Devils great meanes against Faith And the love of money is the meanes that subserveth it 2. They that will not believe the truth easily believe deceiving lies 16. Then the eleven disciples went away into Galilee into a mountain where Jesus had appointed them 17. And when they saw him they worshipped him but some doubted 17. N. Tho the evangelists say no more of Christs meeting them on this Mountain and what he there said to them and Luke and John say nothing of it and there seem a strange difference in their Narratives of Christs appearances it is but one saying what another had omitted and no one of them saying all of which after on John 20. and 21. 18. And Jesus came and spake to them saying All power is given to me in heaven and on Earth 19. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost 18. After these and other appearings to them Jesus said As I have dyed to redeem the World in order to the ends of my undertaking the Father hath given me an Universal Propiety and Governing power by the right to Redemption as chief Administrator under him in Heaven and Earth So that henceforth all the concerns of men in this World and the other are at my dispose and all men under my Government by Right and Obligation By which authority I now commission you to go abroad the World and make all Nations to the utmost of your power my Disciples taking them into my Church by Solemn Covenant celebrated by Baptizing them into the name of the Father Son and Holy Ghost N. 1. Christs Right of Dominion and Empire is founded in the Fathers Covenant with him as redeemer 2. And being Vniversal Lord Redemption is so far universal as to prove these and other common effects Rom. 14.9 To this end Christ dyed rose and revived that he might be Lord both of the dead and of the living 2. The word translated Teach signifieth Disciple to me or make Nations my Disciples 3. All Christians should endeavour to make Christianity the National Religion that the Kingdoms of the World may become the Kingdoms of the Lord and of his Christ that is that they be Christian Kingdoms and not only Christians gathered out of Kingdoms 4. This maketh not all to be Christians who are in those Kingdoms but only such as are Discipled 5. Infants being parts of all Kingdoms this text commandeth to Disciple and Baptize them they are made Disciples by being justly dedicated to Christ by those that have true Power to dispose of them to learn of him and obey him as they grow up and are Capable As Christ was relatively Head of the Church in his Infancy when his humane nature was uncapable of the actual administration so are Infants capable of being Disciples by Covenant Dedication by those that have the dispose of them for their good and can covenant for them which men and by Relation and Obligation God had never a Church on Earth of which Infants were not Infant-members since there were Infants in the World 6. To be baptized into the name of the Father Son and Holy Ghost is no less than by solemn Covenant to give up ones self to God the Father as our Father reconciled by Christ our chief owner and rules and our chief Benefactor even as our God and to Christ as our Saviour and the Holy Ghost as our Sanctifier And meerly to consent to learn of Christ makes none a baptizable disciple 7. Baptism is Christening and is the badge of those that must love and take each other for Christians and the terms of Church Unity till it be nullified by verbal or actual apostacy And it is Church tyranny and Schism to make Canons which shall exclude those from the Church of Christ whom he taketh in by baptism before they impenitently nullify that Covenant in whole or in some essential part viz. by proved denying essentials of Faith or forsaking some essential part of obedience 8. Baptism making us Christians is our state of Regeneration by which we may know our right to Justification and Salvation that is He that consenteth heartily and unfeignedly to the Baptismal Covenant is Regenerate and justified and shall be saved And he that doth consent but with the mouth and outward signe or leaveth out some essential part in his heart consent is regenerate only sacramentally and a visible member of the Church but is not justified nor shall be saved 20. Teaching them to observe all things whatsoever I have commanded you and â—o I am with you alway to the end of the World 20. And when you have Baptized them and so united them to me and my universal Church upon their understanding professed faith and repentance and dedication of their seed to me then congregate them in order under faithful Pastors And as you as general Teachers to all the Churches must deliver to them all the commands which I have committed to your trust by word and writing so these Pastors must further instruct them that they may grow up in knowledge of all these my commands And in the performance of this charge I shall by the help of my Spirit and protection be present with you and such pastors in their course to the end of this World or age till I shall come in glory to the final judgment Tho you see me not I shall be as really assisting to you and regardful of you even in all your labours and sufferings as if you saw me Note 1. This general command of teaching all Nations Christs commands includeth writing the Scriptures without which they could not teach posterity in all Nations his commands 2. It maketh them his intrusted Apostles from whose fidelity we may believingly receive his commands And therefore implyeth the promise of his Spirit to make them true and credible reporters 3. It implyeth that his commands are the universal Laws for his Catholick Church And no man or men have authority
Light is not to be hid nor God's Gifts and Man's Knowledge being given not only for themselves but for the good of all about them Note 1. Wo then to unjust silencers of God's faithful Ministers And 2. To idle treacherous unfaithful Pastors Note These passages are otherwise connected in Matthew 17. For nothing is secret that shall not be made manifest neither any thing hid that shall not be known and come abroad 17. Note Oh then how vain is the hiding endeavour of the Hypocrite And how little should we trust to lies or to the secresie of our sins Note The connection of these sentences is not too much to be minded 18. Take heed therefore how ye hear for whosoever hath to him shall be given and whosoever hath not from him shall be taken even that which he seemeth to have 18. The thankful receiving of what is given you and the well using of what you have is the way to have more given you But the rejection or abuse of it forseiteth what you have Note When Luke collecteth several passages spoken on several occasions like Solomon's Proverbs to feign an Analysis and thence put the sense on them is to make the sense and not to expound it 19. Then came to him his mother and his brethren and could not come at him for the press 20. And it was told him by certain which said Thy mother and thy brethren stand without desiring to see thee 21. And he answered and said unto them My mother and my brethren are these which hear the word of God and do it 19 20 21. N. He knew that their acquaintance with his Parents Kindred and Education was the hinderance of their Faith and therefore he lets them know that he had a higher Original and Kindred and valued spiritual before carnal Relations 22. Now it came to pass on a certain day that he went into a ship with his disciples and he said unto them Let us go over unto the other side of the lake and they lanched forth 23. But as they sailed he fell asleep and there came down a storm of wind on the lake and they were filled with water and were in jeopardy 24. And they came to him and awoke him saying Master master we perish Then he rose and rebuked the wind and the raging of the water and they ceased and there was a calm 22 23 24. Note 6. And cannot he with a word rebuke all popular and tyrannical rage against his Church 25. And he said unto them Where is your faith and they being afraid wondred saying one to another What manner of man is this for he commandeth even the winds and water and they obey him 25. Note And shall not we obey him 26. And they arrived at the countrey of the Gadarens which is over against Galilee 27. And when he went forth to land there met him out of the city a certain man which had devils long time and ware no cloths neither abode in any house but in the tombs 28. When he saw Jesus he cried out and fell down before him and with a loud voice said What have I to do with thee Jesus thou Son of God most high I beseech thee torment me not 29. For he had commanded the unclean spirit to come out of the man For oftentimes it had caught him and he was kept bound with chains and in fetters and he brake the bands and was driven of the devil into the wilderness 30. And Jesus asked him saying What is thy name And he said Legion because many Devils were entred into him 31. And they besought him that he would not command them to go out into the deep 26 27 28 29 30 31. See on Matth. 8. Mark 5.8 9. The bottomless Pit N. The Devils are not yet confined to Hell nor in their utmost misery 32. And there was there a herd of many swine feeding on the mountain and they besought him that he would suffer them to enter into them and he suffered them 33. Then went the Devils out of the man and entred into the swine and the herd ran violently down a steep place into the lake and were choked 34. When they that fed them saw what was done they fled and went and told it in the city and in the country 35. Then they went out to see what was done and came to Jesus and found the man out of whom the devils were departed sitting at the seet of Jesus clothed and in his right mind and they were afraid 36. They also which saw it told them by what means he that was possessed of the devils was healed 32 33 34 35 36. Note 1. One man is of more worth than multitudes of Swine though swinish sinners vilifie themselves 2. What would not Devils do against us if God should permit them 37. Then the whole multitude of the countrey of the Gadarens round about besought him to depart from them for they were taken with great fear and he went up into the ship and returned back again 38. Now the man out of whom the devils were departed besought him that he might be with him but Jesus sent him away saying 39. Return to thine own house and shew how great things God hath done unto thee And he went his way and published throughout the whole city how great things Jesus had done unto him 37 38 39. Note All mens service of God is not in one way some may do most good at home and in a private state of life and some more publickly 40. And it came to pass that when Jesus was returned the people gladly received him for they were all waiting for him 41. And behold there came a man named Jairus and he was a ruler of the synagogue and he fell down at Jesus feet and besought him that he would come into his house 42. For he had one only daughter about twelve years of age and she lay a dying But as he went the people thronged him 40 41 42. Bodily Gifts are gladly received and earnestly sought 43. And a woman having an issue of blood twelve years which had spent all her living upon Physicians neither could be healed of any 44. Came behind him and touched the border of his garment and immediately her issue of blood stanched 45. And Jesus said Who touched me When all denied Peter and they that were with him said Master the multitude throng thee and press thee and sayest thou Who touched me 46. And Jesus said Some body hath touched me for I perceive that vertue is gone out of me 43 44 45 46. Note Peter carpt at Christ's words because he knew not the reason of them 47. And when the woman saw that she was not hid she came trembling and falling down before him she declared unto him before all the people for what cause she had touched him and how she was healed immediately 47. She was afraid lest he would be angry with her for stealing a Cure without his consent 48.
my coming for your change and let not your preparation be to mâ—â—e aâ— last 37. Blessed are those servants whom the lord when he cometh shall find watching verily I say unto you that he shall gird himself and make them to sit down to meat and will come forth and serve them 37. Christ will do more for them than if he were a Servant to them 38. And if he shall come in the second watch or come in the third watch and find them so blessed are those servants See Matth. 24.45 39. And this know that if the good man of the house had known what hour the thief would come he would have watched and not have suffered his house to be broken thorow 40. Be ye therefore ready also for the Son of man cometh at an hour when ye think not 39 40. Every one would be awaked just at the time if they foreknew the hour But God will conceal it that ye may be always ready 41. Then Peter said unto him Lord speakest thou this parable unto us or even to all 42. And the Lord said Who then is that faithful and wise steward whom his Lord shall make ruler over his houshold to give them their portion of meat in due season 43. Blessed is that servant whom his Lord when he cometh shall find so doing 44. Of a truth I say unto you that he will make him ruler over all that he hath 41 42 43 44. I speak it to all so far as they are Gods Stewards of their several trusts But especially of those that are ruling Stewards over the Churches appointed to give the Children their due food in season All such shall be rewarded 45. But and if that servant say in his heart My lord delayeth his coming and shall begin to beat the men-servants and maidens and to eat and drink and to be drunken 46. The lord of that servant will come in a day when he looketh not for him and at an hour when he is not aware and will cut him in sunder and will appoint him his portion with the unbeleivers 45 46. Note This dreadful threatning is also a prophecy of a worldly persecuting sort that should arise under pretence of ruling and feeding the houshold of Christ both Civil and Ecclesiastical 47. And that servant which knew his lords will and prepared not himself neither did according to his will shall be beaten with many stripes 47. The sins against knowledge are greater far than those of ignorance Note There are degrees of pain in Hell Note And wicked Clergy men and Teachers will have the greatest Torment 48. But he that knew not and did commit things worthy of stripes shall be beaten with few stripes For unto whomsoever much is given of him shall be much required and to whom men have committed much of him they will ask the more 48. Some in hell have few stripes comparatively Note Great gifts must be used with great diligence and great power and trust and charges are rather to be feared than ambitiously sought Little do the Great Conquerors of the World or those that strive for Church-preferments believe and consider what Duty or deep Damnation they so much labour for 49. I am come to send fire on the earth and what will I if it be already kindled 50. But I have a baptism to be baptized with and how am I straightned till it be accomplishment 49 50. I come to do that work that will set the World on fire and occasion persecution And it is already begun And I am to lead the way in suffering and to go through these flames my self And I am as in pain till it be accomplished 51. Suppose ye that I am come to give peace on earth I tell you Nay but rather division 52. For from henceforth there shall be five in one house divided three against two and two against three 53. The father shall be divided against the son and the son against the Father the mother against the daughter and the daughter against the mother the mother in law against the daughter in law and the daughter in law against her mother in law 51 52 53. Some think that the Coming of the Messiah will settle an universal peace but they are mistaken I come to conquer Satans Kingdom and save Souls from sin which will not be without a conflict I come to divide men from sin and Satan who possessed them in peace And the Soldiers of Satan will pursue those that by grace escape natural kindred will not reconcile them 54. And he said also to the people When ye see a cloud rise out of the west straitway ye say there cometh a shower and so it is 55. And when ye see the south wind blow ye say There will be heat and it cometh to pass 56. Ye hypocrites ye can discern the face of the skie and of the earth but how is it that ye do not discern this time 54 55 56. You have by experience learned to foretel the weather by the winds and why learn you not by the signs in your own hearts and lives to foresee what is like to befall you even the destruction that is at hand 57. Yea and why even of your selves judge ye not what is right 57. Yea why do you not gather it from the nature of duty and sin and of the Justice of God 58. When thou goest with thine adversary to the magistrate as thou art in the way give diligence that thou mayest be delivered from him lest he hale thee to the judge and the judge deliver thee to the officer and the officer cast thee into prison 59. I tell thee Thou shalt not depart thence till thou hast paid the very last mite 58 59. Carry it towards God as thou wouldst do to one that hath a just action against thee at Law Thou shouldst make thy peace with him by all means before the Magistrate take the cause in hand and judge thee to prison till thou have paid all the debt and deliver thee to the jaylor to that end So make thy peace with God by Christ by timely and true repentance and faith before judgment pass on thee the irrevocable sentence Note 1. This was spoken by Christ on another accusation and Luke sets various things together like Solomans Proverbs unless it were spoken twice by Christ Note 2. Timely repentance must prevent too late wishes and utter destruction Note 3. They err that hence gather that men in hell shall at last come out by paying the very last mite The sense of similitudes must not be extended beyond the designed end of him that speaketh upon any pretence of the strict sense of the words CHAP. XIII 1. THere were present at that season some that told him of the Galileans whose blood Pilate had mingled with their sacrifices 1. Some Pilate had killed for stirring up the People against the Romans Government 2. And Jesus answering said unto them Suppose ye that these Galileans were sinners
Earth may be the chiefest in my Church 31. And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as wheat 32. But I have prayed for thee that thy faith fail not and when thou art converted strengthen thy brethren 31 32. Satan hath got leave to try and sift you all and thee in special But I have by Prayer prevailed that tho thou sin in denying me thou mayest not fall from sincere Faith And when by Repentance thou art recovered from thy fall strengthen thy Brethren who will forsake me also 33. And he said unto him Lord I am ready to go with thee both into prison and to death 34. And he said I tell thee Peter the cock shall not crow this day before that thou shalt thrice deny that thou knowest me 33. Note Christ that knew Satan's Request and knew the Event knew Peter's weakness better than he himself did 35. And he said unto them When I sent you without purse and scrip and shoes lacked ye any thing And they said Nothing 36. Then said he unto them But now he that hath a purse let him take it and likewise his scrip and he that had no sword let him sell his garment and buy one 37. For I say unto you That this that is written must yet be accomplished in me And he was reckoned among the transgressors for the things concerning me have an end 35 36 37. When the People followed and applauded me for my Cures and Miracles I knew that they would receive you and provide for you for my sake But now I am to be crucified and scorned as a transgressor they will also cast you off Therefore now look for hard usage and moderately provide for your selves 38. And they said Lord Behold here are two swords And he said unto them It is enough 38. I do not mean that you should now fight for me but that you take care of your safety 39. And he came out and went as he was wont to the mount of Olives and his disciples also followed him 39. It seems he used there to lodge out of doors on the ground and his Disciples with him 40. And when he was at the place he said unto them Pray that ye enter not into temptation 40. Prayer is the way both to escape Temptation and in it to overcome 41. And he was withdrawn from them about a stones cast and kneeled down and prayed 42. Saying Father If thou be willing remove this cup from me nevertheless not my will but thine be done 41 42. N. For Christ in the first act by a simple Nolition to be unwilling to suffer was no sin nor resisting God but the property of Humane Nature But if he had been averse in the second comparative act called Election when he knew it was God's Will this would have been evil 43. And there appeared an angel unto him from heaven strengthening him 43. N. Had Christ as Man need of an Angels strengthening What need then have we in the approach of death and great sufferings And may we not also expect Angels help 44. And being in an agony he prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground 44. N. This was not from the fear of death but the deep sense of God's wrath against sin which he as our Sacrifice was to bear in greater pain than meer dying which his Servants oft bear with peace 45. And when he rose up from prayer and was come to his disciples he found them sleeping for sorrow 46. And said unto them Why sleep ye Rise and pray lest ye enter into temptation 45 46. N. We are apt to sleep when we have most need to watch and pray and have need to be awakened 47. And while he yet spake behold a mulitude and he that was called Judas one of the twelve went before them and drew near unto Jesus to kiss him 48. But Jesus said unto him Judas betrayest thou the Son of man with a kiss 47 48. N God permitted one so near Christ to betray him to warn us how far to expect evil from our professed friends 49. When they which were about him saw what would follow they said unto him Lord shall we smite with the sword 50. And one of them smote the servant of the high priest and cut off his right ear 49 50. Self-defence is natural but God's Law must rule it They were the more put to fly because they had resisted 51. And Jesus answered and said Suffer ye thus far And he touched his ear and healed him 51. N. This Miracle wrought for one that came to destroy him neither melted nor convinced hardened sinners 52. Then Jesus said unto the chief priests captains of the temple and the elders which were come to him Be ye come out as against a thief with swords and staves 53. When I was daily with you in the temple ye stretched forth no hands against me But this is your hour and the power of darkness 52 53. This is the time which God hath granted Satan to make use of you his Instruments against me and the Prince of darkness will seem to conquer 54. Then took they him and led him and brought him into the high priests house And Peter followed afar off 55. And when they had kindled a fire in the midst of the hall and were set down together Peter sat down among them 56. But a certain maid beheld him as he sat by the fire earnestly looked upon him and said This man was also with him 54 55 56. N. When Tryal must come Instruments will not be wanting 57. And he denied him saying Woman I know him not 57. N. Had he not been conscious of smiting with the Sword he had not been in so much danger of fear 58. And after a little while another saw him and said Thou art also of them And Peter said Man I am not 58. N. It was a Woman here called Man only as one of Mankind not to distinguish the Sex 59. And about the space of one hour after another confidently affirmed saying Of a truth this fellow also was with him for he is a Galilean 59. N. To belong to Christ and follow him is crime enough when Enemies are Judges 60. And Peter said Man I know not what thou sayest And immediately while he yet spake the cock crew 61. And the Lord turned and looked upon Peter and Peter remembred the word of the Lord how he had said unto him Before the cock crow thou shalt deny me thrice 62. And Peter went out and wept bitterly 60 61 62. N. Christ's own danger did not make him forget a sinning Disciple 63. And the men that held Jesus mocked him and smote him 64. And when they had blindfolded him they stroke him on the face and asked him saying Prophesie who is it that smote thee 65. And many other things blasphemously spake they against him 63
thee mine hour is not yet come 3 4. These words are not a breach of the fifth Commandment but as much as to say I am not to do Miracles by the direction of a Mothers Authority or by man but in the time and manner as by the Divine Wisdome shall be determined And by this and other passages Christ seems to foresee how Papists would overvalue his Mother 5 His mother saith unto the servants whatsoever he saith unto you do it 5. N. She believed his Power though he represt her Presumption 6 And there were set there six waterpots of stone after the manner of the purifying of the Jews containing two or three firkins a piece 7 Jesus saith unto them Fill the water-pots with water And they filled them up to the brim 8 And he saith unto them Draw out now and bear unto the governor of the feast And they bare it 6 c. Note It is conjectured to be about 1000 eight hundred pounds or pints oâ— Wine that Christ made which shewed that the Guests were very many or that he was at such Festivals for freer drinking of Wine than is fit among us perhaps all their Wine was small and not all of it then drunk but this and the like occasioned the Pharisees censure of him 9 When the ruler of the feast had tasted the water that was made wine and knew not whence it was but the servants which drew the water knew the governor of the feast called the bridegroom 10 And saith unto him Every man at the beginning doth set forth good wine and when men have well drunk then that which is worse but thou hast kept the good wine until now 9. Mariages among the Jews were celebrated with great Feasting where moderate jocundity was thought seasonable The reason Christ giveth for his Disciples not fasting was because the Bridegroom was yet with them When they had drunk to temperate hilarity small Wine was most suitable The vulgar Latin is when they are drunk and perhaps with Drunkards that might be the custom to bring smaller Wine when they could not well distinguish them 11 This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory and his disciples believed on him 11. By this he shewed them his Divine Power and convinced his Disciples that he was the Messiah 12 After this he went down to Capernaum he and his Mother and his Brethen and his disciples and they continued there not many days 13 And the Jews passover was at hand and Jesus went up to Jerusalem 14 And found in the temple those that sold oxen and sheep and doves and the changers of money sitting 15 And when he had made a scourge of small cords he drove them all out of the temple and the sheep and the oxen and poured out the changers mony and overthrew the tables 16 And said unto them that sold doves Take these things hence make not my Fathers house an house of merchandise 12 c. It seems probable that Christ did thus cleanse the Temple twice And that this is not the same History with that Matt. 21. though indeed its very like it 17 And his disciples remembred that it was written The zeal of thine house hath eaten me up 17. They believed that his zeal for Gods house might warrant this action in the Messiah as Ps 69.9 18 Then answered the Jews and said unto him what sign shewest thou unto us seeing that thou doest these things 18. These arbitrary actions require some extraordinary Commission to warrant them By what sign dost thou prove that thou hast such authority 19 Jesus answered and said unto them Desâ—roy this temple and in three days I will raise it up 20 Then said the Jews Forty and six years was this temple in building and wilt thou rear it up in three days 21 But he spake of the temple of his body 19 N. He told them enigmatically what should be after plainly expounded Many Prophecies written darkly are not intended to be presently understood but when they are fulfilled 22 When therefore he vvas risen from the dead his disciples remembred that he had said this unto them and they believed the scripture and the vvord vvhich Jesus had said 22. When this was performed by his Resurrection his Disciples believed the Prophesies of him and his own words 23 Novv vvhen he vvas in Jerusalem at the passover in the feast day many believed in his name vvhen they savv the miracles vvhich he did 23. His miracles made many believe that he was the Christ that yet were no through Disciples 24 But Jesus did not commit himself unto them because he knevv all men 25 And needed not that any should testifie of man for he knevv vvhat vvas in man 24 25. But Christ that knew the hearts of Men and how many have but an unrooted mutable uneffectual belief would not trust himself into their hands by familiarity CHAP. III. THere vvas a man of the Pharisees named Nicodemus a ruler of the Jews 2 The same came to Jesus by night and said unto him Rabbi we know that thou art a teacher come from God for no man can do these miracles that thou doest except God be with him 1 2. Being a Ruler he durst not be seen to come to Christ by day light but came by night and said Rabbi I am come to learn of thee for I know thou art a Teacher sent by God for no Man can do such miracles as thou dost but by Gods Power and God will not lend such Power to any whom he doth not approve and justifie 3 Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the kingdom of God 3. As I could not do the works of God by miracles and doctrine unless God were with me so neither can any Man become a sound Believer and do the works of Faith and be saved as a true Member of the Kingdom of God unless by Gods spirit he be begotten again and have a new qualitative nature given him 4 Nicodemus saith unto him How can a man be born when he is old can he enter the second time into his mothers womb and be born 4. Nicodemus grosly misunderstanding Christ saith How can c. 5 Jesus ansvvered Verily verily I say unto thee Except a man be born of water and of the Spirit he cannot enter into the kingdom of of God 5. I tell thee most certainly that unless a Man have as it were a new nature and be made a new Man by being washed from his former sin and guilt and sanctifyed by the renewing work of Gods Spirit he cannot enter into the Kingdom of God N. This is all signified and celebrated by Baptism but it is the washing and sanctifying of the Soul only that hath the promise of Salvation But the Church on Earth being as the Porch Womb or Seminary to Heaven it is not another kind of Faith but that same
the feet of the lowest to the lowest offices of Love and Service and now if you or any of my Ministers shall either disdain this by pride and instead of it domineer and menace or persecute the weak or by sloth or uncharitableness neglect such Ministerial offices of Love my example shall condemn all such 16. Verily verily I say unto you The servant is nor greater then his lord neither he that is sent greater then he that sent him 17. If ye know these things happy are ye if ye do them 16 17. Make not light of what I say to you and pretend not your superiority or Episcopal Power to excuse you from this Ministerial Service and condescension to the lowest you are not greater then I that send you you are but my servants and this is your service If you not only know this but do it you shall be blessed in your reward But if you pretend learning and knowledge and neglect this work your guilt and misery will be double 18. I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth bread with me hath lift up his heel against me 18. I do not equal you by this speech I know you all whom I have chosen to follow me and I know that in one of you that Scripture will be fulfilled He that eateth bread c. 19. Now I tell you before it come that when it is come to pass ye may believe that I am he 19. I tell you before that when you see that I know what will come so pass it may confirm your faith 20. Verily verily I say unto you He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me 20. But you that are my faithful Messengers shall not fail of success or of reward I will take the receiving of you and your Message as the receiving of my self and as the receiving of God himself that sent me 21. When Jesus had thus said he was troubled in spirit and tesâ—ified and said Verily verily I say unto you that one of you shall betray me 21. Then Jesus with a troubled mind in a just sense of the Traitors Sin and Misery and his own approaching sufferedg told them more plainly that one of them would betray him to death 22. Then the disciples looked one on another doubting of whom he spake 22. They were troubled and were thinking who this should be 23. Now there was leaning on Jesus bosom one of his disciples whom Jesus loved 24. Simon Peter therefore beckened to him that he should ask who it should be of whom he spake 25. He then lying on Jesus breast saith unto him Lord who is it 23. John at the desire of Peter asked him secretly who it was 26. Jesus answered He it is to whom I shall give a sop when I have dipped it And when he had dipped the sop he gave it to Judas Iscariot the son of Simon 26. Jesus told John secretly it is he to whom I give the next piece of Bread dipped Which he did to Judas 27. And after the sop Satan entred into him Then said Jesus unto him That thou doest do quickly 27. As his hypocrisie and thieving and coveteousness gave Satan power over him before so now upon his obdurateness after all warnings he had greater power to hurry him to the execution And Christ by saying what thou dost do quickly intimated to him that he knew his mind 28. Now no man at the table knew for what intent he spake this unto him 28. None of them unless perhaps John understood what he meant 29. For some of them thought because Judas had the bag that Jesus had said unto him Buy those things that we have need of against the feast or that he should give something to the poor 30. He then having received the sop went immediately out and it was night 29. Judas had the Purse and that occasioned their mistake 30. N. This immediate going out maketh it unceâ—tain whether he received the Sacramental part of the Supper 31. Therefore when he was gone out Jesus said Now is the Son of man glorified and God is glorified in him 32. If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him 31.32 Now is the time at hand that I shall be glorified by my Death and Resurrection and God shall be glorified in me And because God is glorified in me he will glorifie me speedily in my self 33. Little Children yet a little while I am with you Ye shall seek me and as I said unto the Jews Whither I go ye cannot come so now I say unto you 33. Dear Children the time is now at hand when I must depart from you and you cannot now follow me 34. A new commandment I give unto you That ye love one another as I have loved you that ye also love one another 34. And being to part from you I leave this with you as my last and great command in my Testament that you truly love one another even as I have loved you who lay down my life for you 35. By this shall all men know that ye are my disciples if ye have love one to another 35. It is not bare names and words that make men my true disciples but learning of me and obeying me And this is the great Lesson and Command which you must learn as the Symbol of my Religion and Church by which all must know that you are my disciples even by true practical effectual Love to all true Christians N. To hate maligne hurt and persecute Christs servants doth as truly prove men to be no Christians as to deny the faith how fair pretences soever may be their cloak 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards 36. Thou shalt go to the same place in time and the like way 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the Cock shall not crow till thou hast denied me thrice 38. As confident as thou art of thy fidelity I know thy heart better than thou dost and I know that before Cocks crowing be past thou wilt thrice deny thou knowest me CHAP. XIV LET not your heart be troubled ye believe in God believe also in me 2. In my Fathers house are many Mansions if it were not so I would have told you I go to prepare a place for you 1. Let not my departure trouble your hearts trust God and trust me with your Souls and Bodies In my Fathers house there are Rooms enough to receive all mine as well as me If it were not so I would not have drawn you to hope for it in vain
2. Ministers that are to require Confession and Promises of obedience to Christ from offenders in order to their Restoration must lead the way in the same themselves if they scandalously sin 3. The great evidence of our Love to Christ must be in serving the Church and Souls 18. Verily verily I say unto thee When thou wast young thou girdest thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not 18 19. Thou wast at thy free dispose c. But here after others shall bind thee and carry thee to Prison against thy will and also unto death By these words he signified that he should be Martyred 19. This spake he signifying by what death he should glorifie God And when he had spoken this he saith unto him Follow me 19. Follow me in labour and fufferings unto Glory 20. Then Peter turning about seeth the Disciple whom Jesus loved following which also leaned on his breast at supper and said Lord which is he that betrayeth thee 21. Peter seeing him saith to Jesus Lord and what shall this man do 20. What shall become of John 22. Jesus saith unto him If I will that he tarry till I come what is that to thee Follow thou me 22. What is that to thee how long he shall live if it were till my coming or if he live till he see my Catholik Church setled under my proper Government when the Jews Law and Policy are fully dissolved at the destruction of their Temple and Nation 23. Then went this saying abroad among the brethren that that Disciple should not die yet Jesus said not unto him He shall not die but If I will that he tarry till I come what is that to thee 23. Note A false Tradition may pass amongst Christs own Disciples by misunderstanding in some things 24. This is the Disciple which testifieth of these things and wrote these things and we know that his testimony is true 24. This is John the Disciple who was an Eye and Ear witness of all this and who wrote this History of Christ And whose testimony the Church doth justly receive as true Note Though some take these words to be the Bishops of Asia that published Johns Gospel at whose request they say he wrote it about thirty two years after Christs Resurrection yet it is no less probable that the words are his own and that we know signifieth only its well known to the Churches 25. And there are also many other things which Jesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written Amen 25. Though this History be written to Record divers things which others have omitted yet altogether are far from containing all the Miracles that Christ did which were so many that should they all be written the many and great Volumns would as it were overload the World Note 1. That therefore it is not to be matter of offence if any one Evangelist pass by divers particulars 2. That though multitudes of Christs Words and Miracles may be unknown to us as much is Recorded as he would have taken as needful to the notice of the Church through all Generations And none of his Laws or Promises the objects of our Obedience and Faith are omitted yea all that is essential to Christianity is contained in Baptism or a very narrow room 3. It is in vain to pretend Oral Tradition for any needful thing omitted in the Scripture Records though the Essentials and greatest practical Matters of Religion are most certainly delivered us both ways even by the Scriptures and by the Universal publick practice of the Churches THE ACTS of the HOLY APOSTLES Note That this History written by Saint Luke is not to be supposed to contain all the Miracles Preaching and Success of all the Apostles but only the History of Peter and Paul and some few others their Companions and that but for a short space of time not mentioning what the other ten Apostles and their helpers did in other parts of the World nor what Peter and Paul did to the end of their lives supposed to be ten years after the ending of this History yea Peters History is here Recorded but for a far shorter time than Pauls with whom Luke Travelled And though this History of Luke have more infallibility than other History of Church affairs since written yet all other credible notice of matter of Fact and Church Practice from the beginning is of great use to us and not to be dispised CHAP. I. THE former treatise have I made O Theophilus of all that Jesus began both to do and teach 2. Until the day in which he was taken up after that he through the holy Ghost had given commandments unto the Apostles whom he had chosen 1. I wrote the Gospel History as a Record of Christs Birth Miracles and Doctrinâ— reaching to the day of his Ascension after he had by breathing on his Disciples given them the Holy Ghost and their Comissions 3. To whom also he shewed himself alive after his passion by many infallible proofs being seen of them forty days and speaking of the things pertaining to the kingdom of God 3. That their Faith should not waver but have full assurance he shewed himself to them by unquestionable manifestation at several times in the forty days space in which he abode on Earth before his Aseention Instructing them in the matters of his Kingdom 4. And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me 5. For John truly baptized with water but ye shall be baptized with the holy Ghost not many days hence 4 5. And when he was among them he bid them wait at Jerusalem for the great Gift of the Father even the Holy Ghost the Promise of which ye have heard of me which shall be your full solemn initiation into your Apostolical and Extraordinary Ministry and a few days hence you shall receive Note The Holy Ghost given by Christs breathing on them was not a meer Title Name or Relation buâ— yet it was not that full effusion which they were to have after his Ascension but a previous earnest of it to shew them from whom the fuller Communication was to come differing from this later as his own Resurrection Victory differed from his Ascension Majesty and Kingdom They were not to set upon the Publick Ministry without this necessary previous qualification nor should any now take up the ordinary Ministry without holy suitable qualifications by Christs Spirit 6. When they therefore were come together they asked of him saying Lord wilt thou at this time restore again the kingdom-to Israel 6. They were now in hope of Earthly Dominion and said wilt thou now deliver Israel from Captivity
but examine which cause God is for 40. And to him they agreed and when they had called the apostles and beaten them they commanded that they should not speak in the name of Jesus and let them go 41. And they departed from the presence of the Counsel rejoycing that they were counted worthy to suffer shame for his name 40. Note Causeless stripes were the Mercy of these Men. The Holy Ghost did not work Miracles to revenge these injuries to the Apostles But taught them to rejoyce in this reproach for Preaching Christ as their great honour 42. And daily in the Temple and in every House they ceased not to teach and preach Jesus Christ 42. And no commands threats or cruelties made them cease Preaching Christ publickly and from house to house CHAP. VI. ANd in those days when the number of the Disciples was multiplied there arose a murmuring of the Grecians against the Hebrews because their widows were neglected in the daily ministration 1. Note Those Jews that understood the Greek Tongue and used the Greek Translation of the Scripture were called Greeks who were some at Jerusalem most at Alexandria and some scattered abroad the World 2. Even in the greatest Exemplification of Christian Love Concord and self denial the interest of the body and its provisions began a murmuring among this chosen Flock that had all things common And can we now expect to live without murmurring at each other upon cross interests and bodily wants The suffering Party will think themselves injured and will complain 2. Then the twelve called the multitude of the Disciples unto them and said It is not reason that we should leave the word of God and serve tables 2. We must prefer the greater before the less the Preaching of Gods word before the charge of distributing to Love feasts and to the Poor and we are not sufficient for both 3. Wherefore brethren look ye out among you seven men of honest report full of the holy Ghost and wisdom whom ye may appoint over this business 3. Note 1. This is the first call of Officers mediately by Men yet the Holy Ghost in the Apostles instituteth the office but yet they give a reason for it A Divine Institution and reason from necessity and convenience well agree 2. The Apostles fix the number 3. The Congregation must choose the Persons 4. God by his Spirit in the Apostles limiteth them to certain qualifications 1. Good Report 2. Full of the Holy Ghost 3. And of Wisdom The Chosen Persons must be appointed or authorized and directed by the Apostles Incapable Matter maâ—â—th both Election and Mens Ordination void But yet the Electors still are Trusted whom to Elect and the Ordainers whom to Ordain And every Error is not a nullity where there are the essential qualifications 4. But we will give our selves continually to prayer and to the ministery of the word 4. Where ever God will bless his Church with Bishops indeed this will be their life and their description 5. And the saying pleased the whole multitude and they chose Stephen a man full of faith and of the holy Ghost and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicolas a proselyte of Antioch 5. The Reason of the motion the Authority of the Apostles and the Spirit of God made them all unanimously consent 6. Whom they set before the apostles and when they had prayed they laid their hands on them 6. Prayer to God to accept and bless them and the Authorizing them by the sign of Imposition of hands was the Apostles way of Ordination supposing them instructed for their Office 7. And the word of God increased and the number of the Disciples multiplyed in Jerusalem greatly and a great company of the Priests were obedient to the faith 7. And the success of the Word increased and the number of the Disciples in Jerusalem grow very great and a great Company of the Priests or a great Company and of the Priests some were obedient to the Doctrine of Christ by believing 8. And Stephen full of faith and power did great wonders and miracles among the People 8. Stephen having a great measure of the Spirit was full of Faith and Power and wrought great Miracles 9. Then there arose certain of the synagogue which is called the synagogue of the Libertines and Cyrenians and Alexandrians and of them of Cilicia and of Asia disputing with Stephen 9. Jerusalem being the place where the scattered Jews of all Nations used at certain times to worship no wonder if several Countrys had there several Synagogues Libertines are by most supposed to be Jews made free Though some derive the Name from a Country thinking one Letter is changed 10. And they were not able to resist the wisdom and the Spirit by which he spake 11. Then they suborned men which said We have heard him speak blasphemous words against Moses and against God 10. Note On such terms we dispute with Malignant men When they cannot resist the Truth they turn Diabolists and suborn Men to swear to false Accusations Malignity Bood-thirsty Cruelty and Lying are the three Essentials of a Diabolist 2. It is next to a Miracle of Providence that no greater numbers of Religious persons have been murdered in the World by the way of Perjury and pretence of Law when so many thousands hate them who make no Conscience of false Oaths 12. And they stirred up the People and the Elders and the Scribes and came upon him and caught him and brought him to the Council 12. Note When Informers and Perjured Witnesses and Council or Judges were all of a Mind false Malignants blood thirsty men it was easie to foreknow the sentence 13. And set up false witnesses which said This man ceaseth not to speake blasphemous words against this holy place and the Law 14. For we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the customs which Moses delivered us 13 14. Note It is very likely that they heard Stephen say some words of Christs Abrogation of the Law from which the Perjured gathered their Testimony and puting their own sence on his words made Blasphemy of them and did not think they were Perjured And what man is there that Judges Jury and Witnesses may not Condemn if they will but put their ownsence on their words Christ so suffered before Stephen And it is no wonder or dishonour to be condemned as the greatest Malefactors by such men Therefore judge of History accordingly where wicked Men are the Accusers and Judges 15. And all that sate in the Council looking stedfastly on him saw his face as it had been the face of an Angel 15. With a a splendor which might amaze them but did not change them so much was Dives in Hell deceived that one from the Dead would convert his sensual Brethren when it is like that if Lazarus had come to them as he prayed they would have put him to death
men of their own company of Antioch with Paul and Barnabas namely Judas surnamed Barsabas and Silas chief men among the brethren 22. Though the Apostles were the infallible Deciders the Elders and the whole Church were unanimous Consenters and to shew the necessity of concord and that even infallible and miraculous Teachers yet guide only Volunteers They sent some of their own Company of the College that guided the Church at Jerusalem or as Doctor Hammond thinketh Bishops of some single Congregations in Judea that contending parties might not be the only reporters of their sentence 23. And wrote Letters by them after this manner The Apostles and Elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and and Cilicia 24. Forasmuch as we have heard that certain which went out from us have troubled you with words subverting your souls saying ye must be circumcised and keep the law to whom we gave no such commandment 23 24. Note 1. If False Teachers pretended Apostolick Authority or mission when they were neer them no wonder if they do it now when they are not so ehsily confutted 2. Tyrannical impositions on Conscience do but trouble the Church and subvert Souls by pious pretences 25. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ 27. We have sent therefore Judas and Silas who shall also tell you the same things by mouth 25. Thus far their Letters are Credential to tell them that they may believe the Messengers 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burden then these necessary things 28. Note 1. It is prophaneness for any Bishops or Councells to use these words who neither have assurance nor can give any proof that the Holy Ghost guideth them 2. The Holy Ghost is against imposing unnecessary things as necessary These things here imposed were necessary at least all to those Persons and at the time and most if not all continually 29. That ye abstain from meats offered to idols and from bloud and from things strangled and from fornication from which if ye keep your selves ye shall do well Fare ye well 29. It is not Moses's Law that ye are bound to keep but these commoner precepts Do nothing that scandalously favoureth Idolatry or savoreth of cruelty and bloodiness not eating strangled Creatures in the gore blood avoid defilement by any sort of forbidden fleshly lust and filthiness 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle 30. Note The Multitude was one Assembly not a Diocess nor only the Clergy 31. Which when they had read they rejoyced for the consolation 31. Note Liberty from toylsome Ceremonies tho God first instituted them was matter of joy to the Churches But alass few Churches are allowed that joy by their Lordly Pastors 32. And Judas and Silas being Prophets also themselves exhorted the brethren with many words and confirmed them 32. Note By Prophets is meant such as were inspirâ—ed by the Holy Ghost either by Revelation of any new thing or by ability to explain and apply known truth 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles 34. Notwithstanding it pleased Silas to abide there still 35. Paul also and Barnabas continued in Antioch teaching and Preaching the word of the Lord with many others also 33. Note The Church of Antioch had many excellent Teachers and it is not intimated that any one was Bishop over the rest or that Paul Barnabas Silas Simeon Lucius Manaen c. were subjects to any one 36. And some days after Paul said unto Barnabas Let us go again and visit our brethren in every city where we have Preached the word of the Lord and see how they do 36. Note Converted Souls and Planted Churches must be further visited observed and watered 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work 39. And the contention was so sharp bttween them that they departed asunder one from the other and so Barnabas took Mark and sailed unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the Grace of God 41. And he went through Syria and Cilicia confirming the Churches 37. Note Apostles were not infallible in all things even about the fitness of their Helpers 2. Small differences even to sharpen contention may stand with Christian Love and Unity 3. There was then no Judge of such controversies either Bishop or Synod to avoid and end them 4. But God turned this to good for the better spreading of the Gospel CHAP. XVI THen came he to Derbe and Lystra and behold a certain Disciple was there named Timotheus the son of a certain woman which was a Jewess and believed but his Father was a Greek 2. Which was well reported of by the brethren that were at Lystra and Iconium 3. Him would Paul have to go forth with him and took and circumcised him because of the Jews which were in those quarters for they knew all that his Father was a Greek 1. Timothy's Mother being a Jew he might be circumcised though his Father was a Greek And because uncircumcised he might not be admitted to converse with the Jews he circumcised him the Jews being yet permitted to use the Law of Moses which he would not have done had both Parents been Gentiles 4. And as they went through the Cities they delievered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem 5. And so were the Churches established in the faith and increased in number daily 4 5. They delivering them the Apostles Decrees freed the Church from the doubts which the Judaizers had raised and so they were quieted and setled in Judgment Faith and Concord and daily increased 6. Now when they had gone through Phrygia and the region of Galatia and were forbidden of the holy Ghost to preach the word in Asia 6. Forbidden by some Revelation or Inspiration 7. After they were come to Mysia they assayed to go into Bithynia but the Spirit suffered them not 8. And they passing by Mysia came down to Troas 7. The invitation or inspiration of Gods Spirit diverted them 9. And a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us 9. Note Gods differencing grace plainly appeareth in sending his Gospel to some Countries rather than to other 10. And after he had seen the vision immediately we endeavoured to go into Macedonia assuredly gathering that the Lord
known that they may hear it 18. But I say Have they not heard Yes verily for their sound went out into all the earth and their words to the ends of the world 18. But is not the World excusable then in their sin for want of preaching I answer As God tells us Psal 19. That the visible Works of God do Preach him even his Power Wisdom and Goodness to all the World which will leave it without all just excuse See Rom. 1.20 21. So Christ sent his Apostles with a Commission to preach to all Nations and many Nations have already heard his Gospel 19. But I say Did not Israel know First Moses saith I will provoke you to jealousie by them that are no people and by a foolish nation will I anger you 19. But have not the Jews had notice of the Gospel when it was first preached to them and rejected by them The very conversion of the Gentiles receiving that Christ whom they rejected which is matter of envy to them shall leave them without excuse as Moses saith Deut. 32.21 I will provoke you to jealousie by c. 20. But Esaias is very bold and saith I was found of them that sought me not I was made manifest to them that asked not after me 21. But to Israel he saith All day long I have stretched forth my hands to a disobedient and gainsaying people 20 21. But Isaiah boldly and plainly foretells Gods calling the Gentiles by free Grace and seeking them that first sought not him and his rejecting the Jews as a People that after his long suffering did continue obstinately to reject his Word and Grace saying I was found of them that sought me not c. and All days long have I streched forth c. ANNOTATIONS 1. THe 12 13 14 and 15 Verses are controverted by Expositors as to the Question Whether they assert or deny the Salvation of any that hear not of Christ because on one side it it is said That ever doth call on the Name of the Lord shall be saved and the 19 th Psalm is cited which tell us how Gods Works do preach him to all the World c. And on the other side How shall they hear without a Preacher c. First We must not confound the doubt of the sense of this Text with the doubt of the Matter which is the Salvation of Men that hear not the Gospel As to the former I have said what I thought needful in the Paraphrase and leave it to the judgment of the Reader As to the Matter I think this much following may satisfie the sober 1. We must first know what Law of God such Men are under and then how far it justifieth them It is certain that the World once guilty of sin and death is not under the Law of Innocency which maketh Innocency the only Condition of Life now it is lost to all And it is certain that they are neither Lawless or shut up as Devils in despair but that they have duties and means of Repentance Recovery Mercy and Salvation imposed on them which they are bound to use for these ends in hope and they have much forfeited Mercy given to them all which proveth that God useth them not according to the Law of Innocency And it is certain that God made to all Mankind in fallen Adam and Noah a Law of Mercy and Grace and that when he proclaimed his name to Moses Exod. 34. The Lord gracious and merciful forgiving c. it was his Nature and his way of Governing of Mankind which he proclaimed And so that all the world is under a Law which offereth Pardon and Life on other terms than sinless Innocency 2. It is certain that the superadded Covenant of Peculiarity to the Jews or the preaching of the Gospel of Christ Incarnate to part of the world only repealed not any of the merciful Law or Terms before given to all the World Christ added more Mercy but took away none much less so much from most of the World He came not to condemn the World but to save 3. It is certain that all Men shall be judged according to the Law that they were under and obliged by and no other 4. It 's certain that the Apostles themselves though in a state of Grace believed not till Christ was risen that he must die a Sacrifice for sin rise from the dead ascend and intercede in Heaven send down the eminent gift of the Holy Ghost call the Gentiles gather a Catholick Church c. Therefore it was not all our Articles of Faith that were necessary before Christs coming but the belief of so much as was then revealed But 2. What others do that hear not of Christ in fact who repenteth believeth and is saved God is only fit to judge it belongeth not to us But we may say that the case of Melchizedeck Job and his Friends and many others prove that Grace and Salvation were not confined to the Jews And that Abraham thought that even Sodom had fifty Righteous Persons when it was worse than other places of the World And he that will well read Psal 19. Prov. 1. Acts 14. and 17. Rom. 1 and 2. may yet receive fuller satisfaction from God II. About Ministers Mission verse 15. It 's doubted whether we may hear any till we know that God sent them And it is the device of the Roman Clergy to puzzle the ignorant by objecting against the Mission and Ordination of Protestant Ministers to draw Men from hearing them as Ministers of Christ claiming to themselves the Peculiarity of Divine Commission and Authority as the only Church that have uninterrupted Succession of Canonical Ordination But as the Interruption of theirs is easily proved so it 's most certain that God hath not made it an antecedent necessary thing to the belief of his Gospel for all Men and Women to be first so well acquianted with History as to know what continuance or interruption there hath been in all Countreys of Canonical Ordination In short 1. A Lay-man is not to be heard that brings the Gospel 2. He that wanteth some Circumstances of Order necessary ordinarily to the right ordering of the Church may yet have all that is essential to the Ministry 3. He that hath just abilities and mutual consent of him and a Christian Flock that need him hath all that is essentially necessary 4. He that is ordained by Concordant Senior Pastors of that Church hath all that is necessary essentially to Ordination 5. He that seemeth to have such Qualifications or Ordination but hath not but is in possession upon deceiving probability is a Pastor to that Church so far that his Ministrations shall be valed to the People though not to justifie himself from the guilt of profane usurpation 6. The People that love their Souls must be more careful what Doctrine a Minister preacheth than what Ordination he hath 7. In divers cases the Magistrates Authority may serve without Ordination and in
the Judgment of others 1. It is certain that God never meant to restore the Jewish Politie under Moses's Law for that Law is abrogated by Christ and so that Politie It 's Jewish Contradiction of Christianity to expect such a Restoration 2. Much less will God ever confine the Church and Covenant of Peculiarity to the Jewish Nation and take it from the Gentiles and cease Catholicism 3. Nor will God restore and confine the Jews to their ancient Country in Palestine which being such a Country of Wales now barren and about half as big as England would be far from making them a People of eminent Glory in the World but rather contemptible in that respect 4. Nor hath God promised to make the Jews Lords and Rulers over the rest of the Nations of the Earth as the Carnal sort of them did expect 5. Therefore no other calling of the Jews can be expected but that they become Parts of the Catholick-Church 6. It seems to me by History that this is performed long ago the main Body of their Nation being turned to Christianity To which purpose consider these things 1. Myriads were converted in Judea by the Apostles 2. In all other Countries of the Roman Empire the scattered Jews had Synagogues to which the Apostles first Preached and where they first gathered the Rudiments of the Christian Churches 3. A vast Number of the unbelieving Jews were destroyed by Vespasian and Titus when Jerusalem was besieged and destroyed 4. Many more Jews were then converted when they saw God's Judgements executed on them and the Christians spared 5. Vast Numbers of the remainder of the Unbelievers were destroyed by Adrian and the Christians spared and many turned Christians then 6. Since then many have been converted by Solemn Disputes and many Jews become eminent Doctors in the Church 7. They were ever fond of their own Country and therefore we may suppose that as many as could lived there And it 's known that all Conquerours use to transplant only the Rich and Ruling Men and leave the Multitude of the poor Labourers to manure the Ground that it may yield them Tribute So did Nebuchadnezzar And so in England did the Romans Saxons Danes and Normans They left the Vulgar to possess the Land under them or else the Land would have been unprofitable to them It was the Rich and the Soldiers that they drove into Wales so that we are mostly of a British Off-spring Now it is known that in the Days of Constantine and the following Christian Emperours though no Country wholly turned Christian of a long time Judea turned as other Provinces did and had their Bishops and their Patriarch in Councils and proportionably rather more than in other Countries were Christians there So that Judea was Christian as other Provinces were CHAP. XII 1. I Beseech you therefore brethren by the mercies of God that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable service 1. Now to make Application of all this Doctrine fore-written I beseech you as you have a due sense of Christ's offering himself a Sacrifice for our Sins and of the great Mercy of the Gentiles Salvation by Grace and of our deliverance from the Burdens of the Jewish Law those costly Sacrifices of Beasts being abrogated by Christ that you will resign and dedicate your selves to God and as a living holy Sacrifice give up your own Bodies wholly to him even to the Obedience of his Commands and to suffer what he calls you to even to death which will be better than a Sacrifice of Beasts even a reasonable holy acceptable Service of God 2. And be not conformed to this world but be ye transformed by the renewing of your mind that you may prove what is that good and acceptable and perfect will of God 2. And now you are called out of the World and made a Peculiar People to God conform not your selves to the sinful Practices of the World but be transform'd from your former Errours and Sins by the renewing of your Minds by Truth and Holiness that you may know by experience the Goodness of God's Ways to which you are called and the Greatness of his Love 3. For I say through the grace given unto me to every Man that is among you not to think of himself more highly than he ought to think but to think soberly according as God hath dealt to every man the measure of faith 3. And specially because that the proud over-valuing of Mens own Understandings and thinking that they know more than they do is the common Cause of Errours and Sins of Censures Divisions and Heresies in the Churches I do as an Apostle sent and taught of God admonish and charge you all every one to think humbly of himself and not to think your selves wiser or better than you are but with wise self-suspicion and consciousness of your Ignorance and great Imperfection to think soberly of your selves according to truth and to the degree of Faith and Wisdom given you of God 4 5. For as we have many members in one body and all members have not the same Office so we being many are one body in Christ and every one members one of another 4 5. For as the Members of the same Body have great diversity in Number and Office so we though many individual Persons make up one Body or Church in Christ the Head in whom we are united and are related to each other as Members of the same Body 6. Having then gifts differing according to the grace that is given to us whether prophecie let us prophecie according to the proportion of faith 7. Or ministry let us wait on our ministring or he that teacheth on teaching 6 7. Seeing it pleaseth God to give various degrees of Gifts according to the dispensation of his Free Grace and not to make all equal in Gifts or Office let all confine themselves to their Measure and Office and that let them faithfully execute Let those that are inspired to speak as from God by Prediction or Instruction speak what God hath revealed to them according to the proportion of their Revelation and Knowledge and no more and not pretend Special Revelation against the sealed Word of Faith Let those that are called to any Special Service for the Church perform their own Office faithfully therein And let those that are called to teach be faithful Teachers Neglect not your own part and invade not others 8. Or he that exhorteth on exhortation He that giveth let him do it with simplicity He that ruleth with diligence He that sheweth mercy with chearfulness 8. He that is to exhort Men to practise what is taught let him do it diligently for Mens corrupt Wills and Affections have need of excitation and Persuasion as well as their Understandings of Information He that giveth his own or the Churches let him do it sincerely and impartially He that is intrusted to govern Chruch or Family let him
no cause to be ashamed of it But as I spakâ— truly to you so I did of you 15. And his inward affection is more abundant toward you whilst he remembreth the obedience of you all how with fear and trembling you received him 15. And he is greatly affected towards you by finding you so obedient and how you received him and his Message with a careful fear of Gods displeasure and the guilt of Sin 16. I rejoyce therefore that I have confidence in you in all things 16. My expectation therefore of your Obedience dispersing my fear of you and increasing my confidence of your stability doth increase my Joy CHAP. VIII 1. MOreover brethren we do you to wit of the grace of God bestowed on the churches of Macedonia 1. And I think it meet here to give you notice of the Grace of God on the Churches of Macedonia which appeared in their willing Liberality in our Collections for Judea 2. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality 2. How that while they were themselves under a great Trial of Affliction and in deep Poverty yet they joyfully abounded in Liberality 3. For to their power I bear record yea and beyond their power they were willing of themselves 3. For they were voluntarily ready even beyond their Power which they extended to the utmost 4. Praying us with much intreaty that we would receive the gift and take upon us the fellowship of the ministring to the saints 4. Earnestly entreating us to receive their Contribution and undertake the administring of it to the Saints at Jerusalem as an Expression of their Communicating Love 5. And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God 5. And in this they exceeded our hope first giving themselves to God and to us as his Ministers as ready to help us with their Persons as well as with their Purses 6. Insomuch that we desired Titus that as he had begun so he would also finish in you the same grace also 6. And so we desired Titus that as he had begun the motion or this Charity to you he would be at the labour to travel to you and bring it to perfection 7. Therefore as ye abound in every thing in faith in utterance and knowledge and in all dilligence and in your love to us see that ye abound in this grace also 7. Therefore as you are a Church eminent for Gifts of Faith Knowledge Speech Diligence and Love to us see that your charitable Contribution abound in answerableness to your Gifts 8. I speak not by commandment but by occasion of the forwardness of others and to prove the sincerity of your love 8. I do not this as the Master of your Purses by way of command but I set before you the good Example of others and I invite you to give this proof of the sincerity of your Love to me and to the Brethren For Hypocrites will afford us a cheap sorâ— of Love but not a costly one 9. For ye know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich 9. And what can be a stronger Motive to you than the Example of Christ who though he was Lord of all the World for our sakes lived in the Body in the Condition of the Poor and this was to procure us the Heavenly Riches So that you relieve him reputatively in relieving his Members and you imitate him when you forsake your own Abundance for the good of others 10. And herein I give my advice for this is expedient for you who have begun before not onely to do but also to be forward a year ago 10. And I am the bolder herein to advise you because you your selves have herein begun and resolved to go on a year ago and therefore it is but agreeable to your own Resolves 11. Now therefore perform the doing of it that as there was a readiness to will so there may be a performance also out of that which you have 11. Therefore now perform what then you readily resolved on according to your ability 12. For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not 12. For if there be a true willingness it will be performed according to a Mans ability and God requireth no more but accepteth the Will for that which we are unable for 13. For I mean not that other men be eased and you burdened 14. But by an equality that now at this time your abundance may be a supply for their want that their abundance also may be a supply for your want that there may be equality 13 14. Not that I would lay more on you than your Proportion to ease others but that now you abound you may supply their want and that when you are in want the abundance of others may supply your wants 15. As it is written He that had gathered much had nothing over and he that had gathered little had no lack 15. In which I may allude to what is said of the Israelites gathering Manna He that c. Obey God and you shall not want and if you abound what enjoy you of it more than they that have but Food and Raiment God will reduce all his Servants to an Equality suitable to them severally in the Use and End 16. But thanks be to God which put the same earnest care into the heart of Titus for you 17. For indeed he accepted the exhortation but being more forward of his own accord he went unto you 16 17. I thank God that Titus was as forward to move you to this Work as I for he did not only yield to it at my request but of his own accord was forward to go to you about it 18. And we have sent with him the brother whose praise is in the gospel throughout all the churches 28. And with him we sent Luke whose Service for the Gospel hath made him honoured in all the Churches 19. And not that onely but who was also chosen of the churches to travel with us with this grace which is administred by us to the glory of the same Lord and declaration of your ready mind 19. And who was chosen by the Churches to go with us in this Ministration of your Charity to the Jews that God may have the Glory of this notified Concord of Jewish and Gentile Christians and of your ready Minds to so good a Work 20. Avoiding this that no man should blame us in this abundance which is administred by us 21. Providing for honest things not onely in the sight of the Lord but also in the sight of men 20 21. For I took care to avoid all occasion of suspicion that I should detain any of
this large Conribution to my self or unfaithfully distribute it Providing that all be done decently and blamelesly in the sight of Men as well as faithfully in the sight of God 22. And we have sent with them our brother whom we have oftentimes proved diligent in many things but now much more diligent upon the great confidence which I have in you 22. And with them I have sent another Brother whose Diligence I have oft tried but now find him much more willing being encouraged by my confidence of your forwardness 23. Whether any do enquire of Titus he is my partner and fellow-helper concerning you or our brethren be enquired of they are the messengers of the churches and the glory of Christ 23. If any doubting of their Trustiness enquire what these Brethren are let them know that Titus is my Partner and Helper even for your Service and the other two Brethren are Messengers of the Churches who would not trust untrusty Men and an Honour to the Christian Faith 24. Wherefore shew ye to them and before the churches the proof of your love and of our boasting on your behalf 24. So far therefore regard them as to let them see and the Churches that sent them hear the Proof of your Love to me and to all Saints by your Liberality and that I have not boasted of you in vain Note 1. That Paul's Importunity for this Collection sheweth that the Case was much altered since in Acts 4. c. they sold all and laid at the Apostles Feet and had all things common And as Men were quickly grown more cold so that was not intended for a constant and universal Practice but to shew with the Gift of Tongues the marvellous degree of holy Love and Unity which the Holy Ghost was given to effect For to continue it every where would have disabled them all to do much future good with Riches when all was gone And perhaps the Christians at Jerusalem were then in greater want by that 2. We see that even among Christians costly Duties come hardly off else Paul had not needed all this ado even where Gifts and Parts are eminent 3. And yet it is costly Duties of Charity that must prove the truth of our Faith and Love which are dead if barren 4. We see that a Minister who seeth cause obstinately to avoid being chargeable to any of his Hearers himself lest they contemn or suspect him as a Self-seeker may yet put on confidence and be bold and importunate in urging them to Charity for others and Collections for the Service of the Church and Gospel CHAP. IX 1. FOr as touching the ministring to the saints it is superfluous for me to write to you 2. For I know the forwardness of your mind for which I boast of you to them of Macedonia that Achaia was ready a year ago and your zeal hath provoked very many 1 2. But to use many Arguments with you for the Duty of relieving the needy Saints in general or for this Contribution in particular I suppose it needless you being your selves so forward to it that I have boasted of your readiness a year ago which hath quickned the Zeal of many others 3. Yet have I sent the brethren lest our boasting of you should be in vain in this behalf that as I said ye may be ready 3. Yet to make sure I have sent the Brethren lest it be to do when I come and my boasting of you fail 4. Lest haply if they of Macedonia come with me and find you unprepared we that we say not you should be ashamed in this same confident boasting 4. For I would not have them of Macedonia if they come with me by finding your Collection unready think that you are unwilling to your dishonour and mine that boasted of you Note That it 's lawful to use an honest Craft to draw Men to their Duty 1. By engaging their Reputation in it 2. And by alluring them by just Praise 5. Therefore I thought it necessary to exhort the brethren that they would go before unto you and make up beforehand your bounty whereof ye had notice before that the same might be ready as a matter of bounty and not as of covetousness 5. Therefore I sent these three Brethren to desire you that it might be ready you having notice of it also heretofore that it may appear to be of willing Liberality and not extorted from covetous Men. 6. But this I say He which soweth sparingly shall reap also sparingly and he which soweth bountifully shall reap also bountifully 6. As to the Proportion I will say but this All shall reap in that measure that they sowe Note That Paul's disclaiming Justification by Works consisteth with this Doctrine That all Men shall be rewarded not only according to the Sincerity of their Hearts but also according to the Degrees of their obedient Will and Works 7. Every man according as he purposeth in his heart so let him give not grudgingly or of necessity for God loveth a chearful giver 7. Let your Will command you in the proportion Do it not grudgingly and as urged and constrained against your Wills but as you are truly willing For God loveth a chearful Giver and not the outward Deed only which is against or without the Wâ—ll 8. And God is able to make all grace abound towards you that ye always having all sufficiency in all things may abound to every good work 8. And it should take off all unwillingness to consider that God is All-sufficient to give you by his Blessing such Abundance that you shall always have enough to furnish you for Good Works as well as to supply your own Necessities 9. As it is written He hath dispersed abroad he hath given to the poor his righteousness remaineth for ever 9. For God hath promised in his Description of the Righteous Psal 112. That he will so bless him that is charitable and liberal in Good Works that he shall prosper and have supply from God for all that he requireth of him and shall for ever be rewarded for it as for that which is part of his Personal Righteousness 10. Now he that ministreth seed to the sower both minister bread for your food and multiply your seed sown and increase the fruits of your righteousness 10. And this is my Benediction and Prayer for you That God who giveth both Seed and Increase will supply all your Wants and bless your Liberality with the Increase of his Gifts and the Fruits of this your Righteousness to your selves 11. Being enriched in every thing to all bountifulness which causeth through us thanksgiving to God 11. That you may be enriched by him in all things so as to feed your Bounty which when we distribute will make many thankful to God 12. For the administration of this service not only supplieth the want of the saints but is abundant also by many thanksgivings unto God 12. For the distribution of your Charity will not only
Christ 1 2 3. Paul an Apostle not of Men nor called by Men but by Christ from Heaven and by his Revelation attested by the Power of God the Father who raised him from the Dead and all the Brethren with me to the Churches of Galatia we wish Grace and Peace from God the Father and our Lord Jesus Christ Note That Paul mentions not the Church of Galatia but the Churches every City that had Christians like our Corporations having then a Church not then put down to settle one onely Church called Diocesane in stead of multitudes 4. Who gave himself for our sins that he might deliver us from this present evil world according to the will of God and our Father 5. To whom be glory for and ever Amen 4 5. Who by dying for our Sins designed to call us out of the World and save us from the Temptations Vices Examples and Practices of wicked worldly Men. To him be Glory for ever and ever Amen 6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel 6. I marvel that you who voluntarily received the Truth from me are so soon turned from the Gospel of the Grace of Christ to another Doctrine contrary to this Grace as if it were the Gospel 7. Which is not another but there be some that trouble you and would pervert the gospel of Christ 7. Which is far from being Christs Gospel contrary to my Preaching as they pretend but it is the Doctrine of Men that would trouble you and would pervert the Gospel of Christ 8. But though we or an angel from heaven preach any other gospel unto you then that which we have preached unto you let him be accursed 9. As we said before so say I now again If any man preach any other gospel unto you then that ye have received let him be accursed 8 9. But I pronounce and repeat it If I yea or an Angel from Heaven if any Man pretend to preach to you any other Gospel than that which we have preached or you received let him be Anathema renounce him as an excommunicate accursed Person Note 1. That there is no other Gospel to be expected besides that communicated to us by the Apostles and recorded in the Scripture The Dream of a more perfect Gospel of the Holy Ghost is wicked 2. That this Gospel hath fuller Evidence than if an Angel spake from Heaven and is to be believed before and against such an Angel 3. That it is the Peoples Duty to reject and forsake any Teacher that would bring another Gospel or pervert this Not as Church-Governours but as Subjects of Christ that must be loyal to him and save themselves 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not be the servant of Christ 10. Do I now preach the Doctrine of Men on Mans Authority to please Men or the Word of God by his Authority to please him Am I the Messenger and Preacher of Man or of God Which do I serve and seek to please For if I please Men as their Servant I am none of Christs Servant 11. But I certifie you brethren that the gospel which was preached of me is not after man 11. I would have you know that the Gospel which I preach is not Humane from Man nor on Mans Authority nor to gratifie the Will or Wordly Interest of Man 12. For I neither received it of man neither was I taught it but by the revelation of Jesus Christ 12. I learned it not of any Humane Teacher nor took it on Humane Authority but from Christs Revelation 13. For ye have heard of my conversation in time past in the Jews religion how that beyond measure I persecuted the church of God and wasted it 14. And profited in the Jews religion above many my equals in mine own nation being more exceedingly zealous of the traditions of my fathers 13 14. You have heard how I formerly unmeasurably persecuted and wasted the Church through excess of Zeal for the Tradition of my Fathers and Religion of the Jews c. 15. But when it pleased God who separated me from my mothers womb and called me by his grace 16. To reveal his Son in me that I might preach him among the heathen 15 16. But when it pleased God who by his free electing Grace decreed me to know Christ first my self and then preach him to the Heathens which was a kind of separating me to it from the Womb and when he called me hereto by his meer Grace 16 17. Immediately I conferred not with flesh and blood Neither went I up to Jerusalem to them which were apostles before me but I went into Arabia and returned again unto Damascus 16 17. I staid not to consult with any Man but presently preached the Gospel nor went I up to Jerusalem to learn of the Apostles there what to preach but c. 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen days 19. But other of the apostles saw I none save James the Lords brother 18 19. It was three years after before I went to Jerusalem and staid fifteen days with Peter c. Note 1. That though Luke Acts 9.26 put Paul's coming to Jerusalem near his Conversion and mention not expresly his three years absence or being in Arabia yet the brevity of the History proveth not the shortness of the Time And it was not three years after his going from Damascus but after his Conversion And Luke Acts 9.23 saith That it was after much time that he went from Damascus which belonged to Arabia so that it 's like that he spent the three years at or near Damascus and when he was escaped went presently to Jerusalem 2. And though it may seem that three years had been time enough to have satisfied the Church at Jerusalem of Paul's Conversion yet it seems that he spent that time in Arabia and Damascus to avoid the rage of his Countrymen at Jerusalem and so his remoteness occasioned their dissatisfaction 20. Now the things which I write unto you behold before God I lie not 21. Afterwards I came into the regions of Syria and Cylicia 22. And was unknown by face unto the churches of Judea which were in Christ 23. But they had heard only That he which persecuted us in times past now preacheth the faith which once he destroyed 24. And they glorified God in me Note All this Paul writeth to prove that he received not the Gospel from the Apostles or any man but immediately from Christ CHAP. II. 1. THen fourteen years after I went up again to Jerusalem with Barnabas and took Titus with me also 2. And I went up by revelation and communicated unto them that gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run
Christ to be our Leader and Teacher to sin for it it is he that taught us this And dare you charge Christ with Sin 18. For if I build again the things which I destroyed I make my self a transgressour 18. For if we that have preached Deliverance from the Law and that it doth not justifie us do now intimate the contrary by our Practice we confess our selves Sinners in teaching such Doctrine heretofore 19. For I through the law am dead to the law that I might live unto God 19. The Law it self hath taught me not to trust it for Justification nor to live in the Bondage of it but to look for Life towards God by Christ 20. I am crucified with Christ Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me 20. As Christ was crucified and took away this Wall of Separation and Yoke of Bondage so I am now a Member of his Body the Catholick Church and am dead to the Law and it to me But I have a better Life by which Christ liveth in me both objectively as trusted and loved and efficiently by his Spirit And now it is by Faith in him who loved me and gave himself for me that I live 21. I do not frustrate the grace of God for if righteousness come by the law then Christ is dead in vain 21. I do not by returning to the Law make void all the Design of Grace in our Redemption Christ is dead in vain if Righteousness must be by our performance of the Law of Moses for what need we then any other Sacrifice for sin or to be Redeemed from its Curse CHAP. III. 1. O Foolish Galatians who hath bewitched you that you should not obey the truth before whose eyes Jesus Christ hath been evidently set forth crucified among you 1. So great is your folly in inclining to Judaism that you seem in it as men bewitched and deprived of Reason to turn from Grace to the Law so soon when Christ crucified for your deliverance hath been so plainly preached and set forth before you 2. This onely would I learn of you Received ye the Spirit by the works of the law or by the hearing of faith 2. Do but answer me from your own Experience Have you not received the Spirit your selves some for Miracles or Tongues and the sincere for Sanctification If not you are none of Christs If yea then by what means did you receive it Was it by the Works of the Law you will not say it or was it by hearing the Gospel of Faith 3. Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh 3. Are you so foolish as having received a Spiritual Doctrine and having received and seen the Gifts of the Spirit by it which are its Seal that you should think it your growth or perfection to turn to the Carnal Ceremonies of the Law which gave you not the Spirit 4. Have ye suffered so many things in vain if it be yet in vain 4. Will you lose all the sufferings which you have undergone If you turn to the Law you lose them all 5. He therefore that ministreth to you the Spirit and worketh miracles among you doth he it by the works of the law or by the hearing of faith 5. Are the Miracles that are wrought among you and the Spirit communicated to your selves given from God by the Ministry of the Law or its Works or by the Preaching of the Gospel Note That here is a strong Evidence for the Matter of Fact That the Gift of the Spirit and the Working of Miracles were then things certainly existent Else when Paul appealed to these seduced Galatians themselves as to Men that had the Spirit and these Miracles among them and that with the provoking Words of foolish and bewitched how easily would they have confuted him and said They knew of no such thing This had been the likeliest way to turn them from Christianity with scorn to make that his Proof which if false must be so known to them all 6. Even as Abraham believed God and it was accounted to him for righteousness 7. Know ye therefore that they which are of faith the same are the children of Abraham 6 7. As it was by believing and trusting Gods Promise that Abraham was accounted righteous so it followeth that it is Believers that are his Seed as Heirs of the Promise 8. And the scripture foreseeing that God would justifie the heathen through faith preached before the gospel unto Abraham saying In thee shall all nations be blessed 8. And the Scripture foretelling that God would justifie the Heathen as he did Abraham by Faith did in effect preach this Gospel to him then when it 's said In thee shall all Nations be blessed and therefore not the Jewish Nation onely 9. So then they which be of faith are blessed with faithful Abraham 9 So that if the Promise be made to them in Abraham they that have the same Qualification of Faith must needs be they that are blessed in him though they keep not the Law of Moses which Abraham did not nor the Gentile Believers 10. For as many as are of the works of the law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the law to do them 10. For all that trust for Justification and Life to their own doing the Works of that Law and not to the free Grace of God in Christ must needs be cursed and not justified by it For it saith Cursed is every one that continueth not c. which no man doth 11. But that no man is justified by the law in the sight of God it is evident for The just shall live by faith 12. And the law is not of faith but The man that doth them shall live in them 11 12. It 's evident that before God none is justified by the Law For it 's said that The just by faith shall live But the Law considered in it self as distinct from the Promise doth not give Life on condition of Faith receiving it as a free Gift but on condition of doing all that it commandeth Though the Law as subordinate to the Promise be of Faith 13. Christ hath reedeemed us from the curse of the law being made a curse for us for it is written Cursed is every one that hangeth on a tree 13. That Law which curseth us doth not justifie us but so doth Moses's Law and therefore came Christ to redeem us from that Curse suffering as a Sacrifice for us a cursed Death 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith 14. That the Blessing which was pronounced to Abraham as a Believer might come
Agar is mount Sinai in Arabia and answereth to Jerusalem which now is and is in bondage with her children 25. For Hagar signifieth Mount Sinai in Arabia and prefigureth the present State of Jerusalem which is outwardly in bondage to the Romans and inwardly to their Law 26. But Jerusalem which is above is free which is the mother of us all 26. But the Jerusalem above in Heaven of which true Christians on Earth are Heirs and to which they belong by Promise Initiation and relative Union with Christ which is the Mother of us all that are Children of Promise the Gospel and Spirit coming from Heaven and our Inheritance being there is fully freed from all Bondage and so are we all initially in our Gospel-Liberty 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travailest not for the desolate hath moe children than she which hath an husband 27. For it 's written c. The Christian Church which before Christs coming was but in obscure Rudiments and after was but as a Grain of Mustardseed a little Flock shall become Catholick and be incomparably greater than was the Jewish Church Note That whereas many Expositors take Jerusalem which is above or Supernal to mean only the Church on Earth because it is caused by Grace and Revelation from Heaven and tendeth to it they causelesly give away a plain Text which proveth the Immortality of the Soul and its Felicity presently upon our Death As if Jerusalem above were but Jerusalem on Earth caused from above and so was Moses's Law and the old Jerusalem The Heavenly Society containeth the Spirits of the Just made perfect with the innumerable Company of Angels c. Heb. 12. To this we are joined in the Relation of Heirs When it is said That this shall come down with Christ at Judgment it implieth that it was with Christ in Heaven before and he hath promised that where he is there his Servants shall be also Joh. 12.26 And that some Expressions here signifie the Church on Earth is not against this for the Church on Earth is but the lower part of that in Heaven 28. Now we brethren as Isaac was are the children of promise 28. We are Children by Adoption and free Gift and of a freely-given Inheritance 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now 29. As Ishmael persecuted Isaac so now the Jews and Carnal Seed do persecute Christians the Spiritual Seed 30. Nevertheless what saith the scripture Cast out the bond-woman and her son for the son of the bond-woman shall not be heir with the son of the free-woman 30. But as the Scripture saith Cast out c. so the unbelieving Jews that trust to the Works of the Law for Life shall not inherit the saving Privileges of the Christian Church 31. So then brethren we are not children of the bond-woman but of the free 31. So then we that are the Children of Promise saved by Faith are not under the Bondage of the Law but delivered from Sin and Curse by Christ CHAP. V. 1. STand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage 1. It is not a vain thing which Christ hath purchased for us undervalue not this Freedom and cast it not away but hold it fast and do not causelesly return to the Yoak of Jewish Bondage Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing 3. For I testifie again to every man that is circumcised that he is a debter to do the whole law 2 3. I Paul tell you That if you be crcumcised as these Men tell you must be Acts 15. that is as it binds you to Moses's Law as the Condition of Salvation you renounce the Deliverance purchased by Christ and so he will be no Saviour to you For to be so circumcised is to bind your selves under that whole Law and Covenant of Works Note That as Baptism Physically taken is but Washing and is not Baptism in the Moral sense which is a Sacramental Covenanting with Christ by that Figure just so the Physical Act of Circumcising is not Circumcision in the proper Moral sense but using it as a Covenanting Sign And as Abraham used it as a Seal of the Promise to him as a Believer it is in specie morali another thing from that used by the Carnal Jews as signing another Covenant For they used it as a Covenanting Sign that they would keep Moses's Law as the Condition of Life whereas they ought to have used it as a Seal of the Promise made to Abraham and his Seed and also to bind them sincerely to keep that Law as the Matter of their Obedience trusting to the Promise for Grace and Pardon So that Paul doth not say that the Abassines that are circumcised for other Ends or Timothy or such believing Jews as were circumcised only to win the Jews had no profit by Christ but only such as believed those that taught them Except you be circumcised and keep the Law of Moses you cannot be saved 4. Christ is become of no effect unto you whosoever of you are justified by the law ye are fallen from grace 4. What use is Christ of to you If you trust to your fulfilling the Law for Justification you renounce Justification by Grace and so are fallen from Christianity and the Covenant of Grace 5. For we through the Spirit wait for the hope of righteousness by faith 5. For the Spirit of Christ which is poured out on the Faithful causeth them to wait in hope of that Blessedness of which we are made Heirs by the Righteousness of Faith 6. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by love 6. For in our State of Christianity as Subjects of Christs Kingdom a Man shall not be accepted and justified as circumcised or as uncircumcised though Circumcision as binding him to the Law of Works may undo him But the Qualification necessary to â—alvation is Faith working by Love that is such an effectual Belief of the future Heavenly Blessedness purchased and promised by Christ as causeth us to place our Trust and Hope on Gods Love and Christs Merits and Promise to attain it and in the sense hereof to love God and that Glory above all thiâ— World and our Neighbours sincerely as our selves 7. Ye did run well who did hinder you that ye should not obey the truth 7. You began your Race of Christianity well who hath stopped and perverted you from the Belief and Obedience of the Truth of the Gospel which you then received 8 9. This perswasion cometh not of him that calleth you A little leaven leaveneth the whole lump 8 9. This Judaizing was never taught you by me that first preached to you or by God But a few corrupted Men among
promised or as Incarnate and were no paâ—t of that peculiar People the Jews but Aliens whom they justly refused Communion with and were Strangers from the Covenant which promised Peculiarity and so had none of the hope of Redemption which those Promises gave nor knew how as reconciled to be accepted of God and lived as Atheists without the true Knowledge of God or Trust in him or Obedience to him though you had many Idols 13. But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ 13. But now ye are Christians you are brought as nigh God as the believing Jews the Partition being taken down and the Covenant of Grace founding an Universal Church purchased and sealed by the Blood of Christ whose peculiar People now ye are 14. For he is our peace who hath made both one and hath broken down the middle wall of partition between us 14. For he is the Maker of our Peace with God and one another and hath taken away the Division between Jews and Gentiles which was like the Wall which kept the Gentiles in the outer Court of the Temple and opened to us all a way into the Sanctuary 15. Having abolished in his flesh the enmity even the law of commandments contained in ordinances for to make in himself of twain one new man so making peace 15. Being Man in the common Nature of Man and offering his Body a Sacrifice for the Sins of all he hath abolisheâ— the Law of Moses which contained Ordinances Ceremonial Typical and Political with severe Penalties and maketh us all one Catholick Church united in himself the Head 16. And that he might reconcile both unto God in one body by the cross having slain the enmity thereby 16. And as his one Body was crucified for both so he thereby reconcileth both to Gâ—d in one Body or Society which is his Church having abolished the Enmity 17. And came and preached peace to you which are afar off and to them that were nigh 17. And this Gospel of Reconciliation and Unity he hath by himself and his Apostles preached and offered Grace and Peace both to Gentiles and Jews 18. For through him we both have an access by one Spirit unto the Father 18. For through his Merits Intercession and Covenant all Believers Jews and Gentiles are made the Children of God and are sealed by his Spirit of Adoption which is an Intercessor within us by whom we have access to God 19. Now therefore ye are no more strangers and foreigners but fellow-citizens with the saints and of the houshold of God 19. And now this Reconciliation being made by Christ you Gentiles are no longer Strangers or Forreigners to the Church or peculiar People of God but are free Denizens Burgesses or enfranchised Citizens with the rest of the holy Society even Members of the Holy Catholick Church of Adopted ones which is as the Houshold of God 20. And are built upon the foundation of the apostles and prophets Jesus Christ himself being the chief corner-stone 20. And I may liken you not onely to the Houshold but to the Hoâ—se of God of which you are a living part built on the Doctrine of the Apostles and Prophets qualified by the Holy Ghost and authorised by Christ to call and gather his Catholick Church and so may secondarily be called its Foundation Christ himself being the primary Foundation or Chief Corner-stone 21. In whom all the building fitly framed together groweth unto an holy temple in the Lord. 21. In whom as the Head of Union all the Church of God being compact into one holy Society as it were of Living Stones is built riseth and groweth up to be an holy Temple to the Lord increasing to its perfection 22. In whom you also are builded together for an habitation of God through the Spirit 22. And as God called the Temple at Jerusalem his Dwelling so by the Spirit of Christ you also with all the rest of the Faithful are built up as a holy Temple in which by the same Spirit God will dwell Note That 1. The Catholick Church is not onely that which was once by the Policy of Emperours and Bishops called Catholick as National being in that Empire onely and under its Laws but as it containeth all Christians in the World 2. That it is Headed onely by Christ the Center of its Unity 3. That inspired Apostles and Prophets being the Mâ—ssengers of new Divine Revelation are its secondary Foundation by an Authority and Qualification proper to them and not extending to Bishops or their Councils who come after them 4. Note the great Dignity of the Church as resulting from this Foundation Christ and the Reconciliation wrought by him 5. That they that would destroy this Unity and Superstruction fight against Christ and would destroy the Church which is most notably done by setting up a false Head or Foundation or making false uncapable Terms of Union by the presumptuous Canons and Laws of Usurpers 6. That though this Church have no Uniting Head but Christ yet it must be compact as the Members of his Body and have one Faith Hope Baptism and Spirit of Love and abhor Division as Destruction CHAP. III. 1. FOr this cause I Paul the prisoner of Jesus Christ for you Gentiles 1. Having those great Encouragements I Paul even glory that I am Christs Prisoner for the Gentiles sake even for preaching the Gospel for their Conversion and Salvation Note That at once Paul was the Jews Prisoner as his Accusers and Persecutors and the Heathen Romans Prisoner as his Judges and Christs Prisoner both finally as suffering for his sake and obligatorily as Commissioned for a Persecuted Work and the Gentiles Prisoner finally as suffering for his Labours for their Salvation 2. If ye have heard of the dispensation of the grace of God which is given me to you-ward 3. How that by revelation he made known unto me the mystery as I wrote afore in few words 2 3. For I suppose you have heard how for your good God hath commissioned me to declare and dispence to you the Gospel of Grace and Gifts of the Spirit and by Revelation from Heaven by the Voice of Christ and inwardly by his Spirit made known to me the Mystery of Mans Redemption and the Calling of the Gentiles as I wrote briefly before 4 5. Whereby when ye read ye may understand my knowledge in the mystery of Christ which in other ages was not made known unto the sons of men as it is now revealed unto his holy apostles and prophets by the Spirit 6. That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the gospel 4 5 6. In which you may read my Explication of this Mystery and perceive that Christ hath acquainted me with it which in former Ages was not openly and clearly made known to Men as it is now by the Spirit revealed to the holy Apostles and Prophets who
preach the Gospel even that Christ would call and take in the Gentiles into the Catholick Church and Covenant as his peculiar People and make them Partakers of his Promise and Gift of Life in Christ by the Gospel preached to them 7. Whereof I was made a minister according to the gift of the grace of God given unto me by the effectual working of his power 7. Of which Gospel I was made a Minister to dispence it according to that Measure of the Gift of the Spirit by Grace given to me which wrought effectually in me and by me by Doctrine and Miracles to convert the Gentiles 8. Unto me who am less then the least of all saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ 8. To me who am by my former Persecution of the Church the lowest or most unworthy of all Saints is this Favour and Honour freely vouchsafed that I should preach to the Gentiles the unsearchable Riches of Christ 9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ 9. And to notifie to all Men the Communication and Communion of this Mysterious Grace which from the very Creation was secretly included as a Tree in the Seed in Gods making the whole World by Jesus Christ even that he would redeem and new make us all by him 10. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God 11. According to the eternal purpose which he purposed in Christ Jesus our Lord 10 11. That now in this Collection of the Universal Church in Christ as in a Glass or as in the clear Effects the very Spiritual Principalities and Powers above us in the Heavens might see more of Gods eternal Counsel opened and manifold Wisdom displayed than they knew before Note 1. That Superiour Spirits are Principalities and Powers either over Political Societies there or as Rulers over us here below as Guardians See Josh 5.14 Exod. 23.20 23. 32.34 Num. 20.16 Gen. 24.7 40. Psal 34.7 Dan. 10.13 c. It 's like it's both 2. That even Superiour Powers are not Omniscient but may by new Means have new increased Knowledge and therefore Saints in Heaven are not more knowing 3. That it is in Heaven that the Great Ends of God in Redeeming and Gathering his Church are attained 12. In whom we have boldness and access with confidence by the faith of him 12. In whom we all that trust in him may come with boldness and confident hope of acceptance to God 13. Wherefore I desire that ye faint not at my tribulations for you which is your glory 13. Wherefore I beseech you be not discouraged by my Sufferings for preaching to you for it is your Honour to have the Ministry of your Salvation thus attested by me 14 15. For this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in heaven and earth is named 16. That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man 14 15 16. For this end I beg of God the Father of our Lord Jesus Christ of whom all the Blessed Society in Heaven and Earth is named his Family or of which Christ Jews and Gentiles are named Christians That of his abundant Grace in which he will be glorified he will by his Spirit fortifie your Souls Note 1. It is uncertain whether of whom relate to the Father or to Christ 2. Though Paul speak specially of the Catholick Church of Jews and Gentiles there 's no reason to exclude the glorified Souls no nor the Angels from being part of Gods Family united in and under Christ 17. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love 18. May be able to comprehend with all saints what is the breadth and length and depth and height 19. And to know the love of Christ which passeth knowledge that ye might be filled with all the fulness of God 17 18 19. That Christ may by the constant exercise of your Faith upon him even dwell objectively in your Hearts as one Friend by Love and Trust doth in anothers and effectively possess and actuate you by his Spirit that by his Spirit and your Faith you may be so deeply possest with the sense of Gods Love that you may be filled with Love to him and one another and it may be the very Habit of your Souls and a rooted Nature in you that so being qualified by this Faith and Love you may be able and fit to measure and understand as all Saints in their several degrees do the vast and wonderful Dimensions and to know the Love of Christ and of the Father in him which exceedeth our comprehensive and adequate Knowledge or which is more excellent than all the Sciences which Heathens and Hereticks boast of that so by Faith and Love your Souls may be filled with the highest degrees of Grace and the Spirit of God 20 21. Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us unto him be glory in the Church by Christ Jesus throughout all ages world without end Amen 20 21. Now to that Almighty God who can do for his People exceeding abundantly above all that we can desire or ask believe or conceive in our narrow Thoughts as is intimated even in the Power of Sanctity and Miracles which he exerciseth in and â—mong us now To him I say be Glory in the Church by the Mediation of Jesus Christ in whom â—he Glory of Gods Love shineth â—o us and by whom â—e render Praise to God throughout all Ages World without end Amen CHAP. IV. 1. I Therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called 1. Seeing then the Riches of Gods Grace in Christ is so abundant to you converted Gentiles I that am a Prisoner for declaring this Grace of Christ to you exhort you that you live according to the great obligation of your Vocation 2. With all lowliness and meekness with long-suffering forbearing one another in love 2. Such a Christian Life must be in all lowliness or humble thoughts of your selves your Knowledge your Goodness and your Power and in all meekness or gentleness towards others Love must cause you with long-suffering to forbear one another Note 1. That Forbearance is to be exercised towards evil that is Imperfections in Knowledge Vertue and Duty and tollerable Faults and Injuries against each other Therefore it supposeth us to be all faulty needing forbearance 2. That proud high thoughts of our selves and Contempt Censoriousness and Hurtfulness to others and not forbearing tollerable Offenders are
yet speaking and keeping the necessary truth or essentials of our Religion in Love and Concord in this Faith and Love may in all things grow up to greater measures by degrees even into a fuller Communion with Christ our Head and likeness to him 16. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love 16. From whom the whole Church receiveth both that vital Influence and that Conduct and Government to its own intensive and extensive increase in Love which is its spiritual Life which the natural Body doth from the Head and Heart by communication of vital and animal Spirits and Heat And this Life and Increase is received and communicated to each part from Christ by that coagmentation and due connexion of all the Members of the Church together while each keepeth his place and performeth his own Office by the exercise of Faith and Love effectually for the good of all Even as the Body is kept in Life and Health while every inferiour Part and Joynt is receptive and active according to its proper Place and Office Note There is no Text which is so plausibly wrested to maintain Popery that is One Universal Humane Government of the whole Church on Earth Monarchical or Aristocratical by Pope Council or combined Metropolitans as one Soveraignty as this It seeming to forestalled Men to speak of the Church as compacted in one Universal Policy so governed And it is a Text which must be greatly studied against Dividers and yet vindicated from Roman Perverters I. Doubtless the Text speaketh strongly for Universal Concord and not onely for an uniting of Members in several Congregations which shall each be Independent which would be but like so many Limbs cut off from the Body but for an uniting of Congregations yea of all through the World in one compacted Body And therefore all Christians must abhor Dissection and Separation or Schism II. Yet it is evident that Paul speaketh of no one Head but Christ and of no sort of Universal Soveraign on Earth as under him And indeed it is an Office that Humane Nature here is not capable of either in Monarchy or Aristocracy It 's impossible for any Church-Soveraign-Power save Divine or Angelical at least to rule the Church by Legislation Judgment and Execution all over the Earth much of it being out of our reach as the Moon is And the Church is under contrary enemy militant Civil Governours which maketh it the more impossible And the onely Pretenders have been the great Dividers and Destroyers What then is here meant and to be done for Unity Not to feign impossible Terms such as are An Vniversal Soveraignty and Multitudes of Hamane Doubtful Vnnecessary Canons which are the most effectual causes of Discord But 1. to take up with Christs own prescribed terms of Union here laid down v. 3 4 5. If Christ have not made the Laws of Church Union he is not the maker of the Church for Unity is essential to it as to a House or Body 2. To be one in Love and to repress all Tyranny that would destroy Love and Peace 3. As in the several Assemblies they must exercise the same Faith and Hope and love and worship the same God and Saviour by the same Spirit so that these Churches must live in love to each other and avoid all Discord And if any breach be made between them in Faith or Love they must use all reasonable means to heal it which is by Writing or Messengers giving to each other an account of their Faith and Practice and when need is consulting in Synods of one or of divers Nations Not that such Synods are Governours of many Churches by a Major Vote or by Metropolitan Power save as they may exercise the Magistrates Power of the Sword by his Commission which were such fit can be given only in his own Dominions out of which Synods and Metropolitans can have no Political Governing Power But the Major Vote must be regarded for Concord which is the use of Synods yet so that it prevail not against Divine Authority and Law nor against Reason or the Churches good And therefore 1. Synods are but for Counsel and Agreement 2. And General Councils impossible and neeedless it being impossible and needless that all the World have notice of the Cases of every particular Church much less that they meet for the redress 3. And when Corruption and Tyranny as under the Arrians and Papists have got the Major Vote the minor are not bound to agree with them but to dissent As the Earth is Gods Kingdom and all Kings are his Officers in their several Kingdoms but neither any one Man or many Conjunct in one Aristocracie or Council are One Soveraign Governing Power over all the Earth but only should by Consultations seek to keep the Common Love and Peace even so all Churches and Christians on Earth are Christs Kingdom or Church Universal and all True Pastors are his Officers in their several Churches but neither one Man or many Conjunct as one Political Person or Aristocracie are one Summa Potestas over all Christians on Earth but those that are within the reach and notice of each other should when it 's needful by Synods and Consultations keep up Unity of Faith and Love and all needful Concord Had not Princes been made too capable of abuse they would not take well the Doctrine of a late Learned and Triumphant Writer who tells us that tho de facto Princes do not yet they ought to unite their Power in one Council which should be the brightest Governour of them all And so 1. all Kings must be Subjects 2. Aristocracy must rule Monarchy 3. How shall all Kings from the Antipodes or over all the Earth meet 4. Who shall call them 5. Where must they meet 6. Shall they trust their Crowns to Deligate Subjects 7. What if the most be Heathens and Mahometans and most Christians Hereticks in each others account 8. If he condescend to limit this Soveraign Diet who shall limit it and how And then the Universal Soveraign is still wanting They that dare plead for no more than Vniversal Communion should have understood that Communion as such belongs but to a Community and a meer Community is no Body Politick or Governed Society but a Confederacie of Equals as to Rule With respect to God only the World is one Governed Kingdom and with respect to Christ the Church in one Ruled Body Politick But neither of them is One as united in any Vicarious Soveraign but in their several Provinces must keep Communion in Faith Love and Peace 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind 17. Therefore I charge you as from Christ that you that are Christians live not
die is gain 21. For to me to live is to serve and honour Christ he is the End of my Life and his Work the Business it is for Christ that I live and if I die it will be my gain 22. But if I live in the flesh this is the fruit of my labour yet what I shall choose I woâ— not 22. But if God will have me live longer it will be time given for my fruitful Labour or it will be worth desiring for my Labour sake or as Beza whether it will be worth my Labour and Suffering and what to chuse if God would leave it to my choice I know not 23. For I am in a streight betwixt two having a desire to depart and to be with Christ which is far better 23. For it is to me a great difficulty to know which is more desirable I would fain be with Christ which is far better for me than to be here 24. Nevertheless to abide in the flesh is more needful for you 24. But my Life seemeth more needful for your further Service 25. And having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith 25. And being assured of this and knowing withal Christs Love to his Church I am persuaded that I shall yet longer continue in Life for your furtherance and comfort and confirmation in your Christian Faith and Hope 26. That your rejoycing may be more abundant in Jesus Christ for me by my coming to you again 26. That when you see me with you again you may greatly for my sake rejoice in Christ 27. Onely let your conversation be as it becometh the gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the gospel 27. But I beseech you look to this one thing on your own part that your Conversation may be such as becometh the Belief and Profession of the Gospel of Salvation that whether I come again to you or not I may hear that you stand fast in One Spirit actuating you and with One Mind and loving Concord not striving against one another as Persecutors and Sectaries do but cooperating and striving together to defend and propagate the Belief of the Gospel though you may differ about many lesser things 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God 28. And that you be in nothing terrified by your Adversaries Power or Rage for their Persecuting and your Patience are an evident Prognostick of their Perdition but of your Salvation even by God who will condemn the Wicked and justifie the Just 29. For unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake 29. For it is a great addition to your Honour and Felicity that God hath given you this Blessing not onely to believe on Christ as Christians but to suffer for him as Martyrs For by this you have the Promise of the greatest Reward 30. Having the same conflict which ye saw in me and now hear to be in me 30. Having the same kind of Conflict with Opposers and Persecutors which you saw me have when I was with you and now hear that I have at Rome when I am from you Note It is meer violence to the Text which the Socinians use with Ver. 21 23. while they expound Ver. 21. of Gain to the Church by my Martyrdom and to me onely as I shall be rewarded as a Martyr at Christs coming and Ver. 23. of A desire to depart by Martyrdom that I may be with Christ at the Resurrection or which is far better for the Church that will gain more by my Martyrdom than my Preaching Clean contrary to what he saith Ver. 24 25. and to the plain Text. Men that can thus use the Scripture may believe what they list let God say what he will Christ hath expresly promised all his Servants John 12.26 as well as the dying Thief that they shall be with him where he is even in Paradise CHAP. II. 1. IF there be therefore any consolation in Christ if any comfort of love if any fellowship of the spirit if any bowels and mercies 2. Fulfil ye my joy that ye be like-minded having the same love being of one accord of one mind 1 2. I adjure or beseech you therefore as ever you take Christ our common Head for your Hope and Comfort and look to find Comfort in the Exercise of Christian Love to all Saints and if you are indeed united in the Communion of the same Spirit without which you are none of Christs and if you have any Bowels of Mercy to others as all Christians must have that you yet make me more joyful by your increased Unanimity that you have all one and the same Affection and Design of Life that you all love one another as your selves and be of one accord in your Doctrine and Converse and of one Mind and Judgment Note 1. That Paul here supposeth that all Christians should live in this Unanimity Love and Concord who do but know and agree in the great things which constitute true Christianity though they may not have skill enough to know Right from Wrong in many small indifferent or circumstantial things The Church-Tyrants Exposition maketh Paul to scorn them rather than counsel them as if he said I adjure you by all the Comforts of Christ and his Spirit that you be all so wise as to know all that is in the Bible yea more all that any Bishops in Council and all their Canons shall tell you or command you yea that you know not onely all the Essentials and Integrals of Religion but even all the things indifferent which Canons shall impose on you to be really indifferent that is that every Man and Woman know more than any Doctor on Earth knoâ—eth or else you cannot live in Christian Love and Comfort It is this Diabolical Exposition of the Scripture that hath torn and ruined the Christian World 2. And yet Paul here implieth That no Christian should affectedly scruple any lawful Command of their Superiours or Custom of the Church but should so avoid Singularity and Disobedience as to do any thing save sin for Peace and Concord 3. Let nothing be done through strife or vain-glory but in lowliness of mind let each esteem other better then themselves 3. Let not Pride make you vain-glorious and contentious but let Christian Humility make you so low in your own Eyes as to be more inclinable to think highly of other Mens Wisdom and Goodness than of your own further than Evidence constraineth you to think meanlier of any Note That Paul knew that it was Pride of Mens own Knowledge and Goodness especially in the Clergy setting them in a vain-glorious striving
thus press toward the End of our Faith in Love And then if through imperfection of Knowledge you come short and differ in other things while you wait on God in Humility Love and Peace God will in time make you know what yet is wanting to you 16. Nevertheless whereto we have already attained let us walk by the same rule let us mind the same thing 16. But let all that have attained soundness in these necessary Essentials of Christianity still live according to these Gospel-Truths which we all acknowledge and in Love and Concord practise and promote these things in which we are agreed Note How directly Paul condemneth both Church-Tyrants and Sectaries the former silencing reviling and persecuting and the other reproachfully censuring and separating from those that agree in all here instanced for not consenting to needless Trifles of the Clergies imposition or to the Errours of superstitious ignorant Men. 17. Brethren be followers together of me and mark them which walk so as ye have us for an ensample 17. God that hath sent me to teach you hath herein also made me an Ensample to you I beseech you therefore herein follow me in humble striving towards Perfection uniting in sincere Christianity and bearing in other things with each other till God teach you the rest 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the cross of Christ 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things 18 19. For many of whom I have oft told you and now mention them with Tears for their own fakes and the Churches do so live as that while they are called Christians they are such Enemies to the bearing of the Cross in following a Crucified Christ that they will suffer nothing for their Faith For taking up Christianity notionally in their Brains without the Life and Power on their Hearts the World was never overcome or their Lust mortified by it so that their Belly or fleshly Lust is the God which they most love and obey and while they glory that they know more of Christian Liberty than we do and so may lawfully please fleshly Lusts it is their Shame and Bruâ—tishness which they glory in and therefore Destruction will be their end 20. For our conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself 20 21. But our City freedom Relation Treasure Converse and Business is in Heaven among the Heavenly Society in the Jerusalem above From thence by Faith and joyful Hope we look for the Saviour the Lord Jesus who is our Head and Intercessour there and who will not onely receive our Souls at death but will also change these vile Bodies which being made of the low dissoluble Elements are a clog to our Souls and must corrupt like the Flesh of Bruits and will make them like his own now-glorious Body spiritual incorruptible and glorious and this he can and will do how unlikely soever it appears to us by the exercise of his Omnipotency by which he can conquer all Difficulties and Enemies for the accomplishing of the Work of the Salvation of his Church Note 1. That the great difference between miserable Hypocrites and sound Christians is that the former set most by Flesh and Earth and the latter by the Hopes of Heaven to which they subject all worldly Interest and on which and for which they live and labour most as Worldlings do for a Worldly Welfare 2. That a false sensual worldly unmortified Heart betrayeth Hypocrites into worldly sensual Opinions and Heresies and they easily believe all to be lawful which maketh for their fleshly worldly Interests and Lusts because their false Hearts would have it to be lawful CHAP. IV. 1. THerefore my brethren dearly beloved and longed for my joy and crown so stand fast in the Lord my dearly beloved 1. Note That the most amiable Christians have need of Warning and earnest Exhortation against Backsliding by Temptation and Deceivers 2. I beseech Euodias and beseech Syntiche that they be of the same mind in the Lord. 2. Note It 's like he heard of Contention between these two which he beseecheth them to cease 3. And I intreat thee also true yokefellow help those women which laboured with me in the gospel with Clement also and with other my fellow labourers whose names are in the book of life 3. And I intreat thee my true Fellow-labourer it 's like he meaneth Epaphroditus but uncertain take care of those Women that furthered our Work by entertaining us and suffering for the Faith with Clement and other Helpers who are of the number of those that God will own 4. Rejoyce in the Lord alway and again I say Rejoyce 4. Rejoice in the Interest you have in the Lord his Grace and Protection and Promise of Glory Yea I again urge it on you Always rejoice Note 1. That Christians even in a state of opposition from the World have always greater cause of rejoicing in God than of sorrow for the World Though if they wilfully sin it may interrupt their Joy by making them unfit for it as Wounds and Sickness do the Body 2. That holy Joy in the Lord is that Flower of Religion which all Christians should desire and chiefly labour to attain 5. Let your moderation be known unto all men The Lord is at hand 5. Let all Men see that you put the best sense on all that befals you from God and Man and that you take nothing by impatience or uncharitableness at the worst but can suffer Injuries For God is with you and the day of his delivering you is near 6. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God 6. Let no Want or Danger disturb your Mind with anxious distrustful Cares but in every Case go and open it to God in Prayer for your selves and others with Thanksgiving for what you have received as beseemeth those who truly trust in God 7. And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus 7. And by this Lenity of Mind and Trust in God by Prayer the Peace which you shall have in Gods Love to you in your own Souls and in Concord with the Church which is of inestimable value above much notional Knowledge shall as a Garrison keep your Affections from disturbance and your Judgments from Errour through the Grace of Christ 8. Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any virtue and if there
is the full Truth as I have proved in a set Treatise 18. Let no man beguile you of your reward in a voluntary humility and worshipping of angels intruding into those things which he hath not seen vainly puft up by his fleshly mind 18. Let no Man beguile you of the Reward of Christianity by pretending greater self humbling than God commandeth by worshipping Angels intruding into and pretending to know the things which he never saw nor God revealed to him vainly puffed up by the Imaginations of his fleshly Mind and building on his deluded Conjectures and Self-conceits 19. And not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God 19. By which they depart from their due Dependence on Christ the Head whose Office it is to be the sole immediate Mediator between God and Man and the Lawgiver to the Church who hath given us sufficient notice what Worship God accepteth It is from him the Head of Life and Government that the Body even the Church receiveth its Nourishment and holy Increase by the Blessing of God it being by Joynts and Ligaments of Faith Love and Ministry and Communion for Concord conjoined and made a meet Receiver 20. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances 21. Touch not taste not handle not 22. Which all are to perish with the using after the commandments and doctrines of men 20 21 22. If then you be dead to the Rudiments of all other Masters and Customs in the World of Jews or Heathens in conformity to your Crucified Lord why as though yet you were not separated from the World to Christ are you subject to such Ordinances which Christ never made you but hath abolished as Touch not taste not meddle not with such and such Meats as unclean and the like which were all temporary things and consist in transient unprofitable Actions having no Reward of God as being but the Products of the Commands and Doctrines of unauthorised Men. 23. Which things have indeed a shew of wisdom in will-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh 23. Which are the things for which as deceitful Shews tho Heretical and Heathen Seducers pretend to be wiser Men than the Apostles and Christians and to be more pious Men and so would draw you to their Errours as being stricter in Voluntary Worship and greater Humility and neglecting of the Body on pretense of being more for the Soul and not as sensual Men do setting up and pampering the Flesh Note The Description of Paul and Church Historians notifie to us that these Hereticks made up a Religion of three Parts 1. Of the Name and some Parts of Christianity to keep in with the Christians 2. Of many Jewish Rites to keep fair with the Jews 3. But the main Substance which they boasted of was Pythagorean Heathenism in which they pretended great knowledge of Spirits Demons and invisible things their Orders Powers Offices Durations c. which God never revealed but the deluded Imaginations of themselves and the said Pythagorean and Platonick Philosophers taught them In many of which Superstitions of Will-worship Angel-worship Laws of Penance on the Flesh while the vain Mind usurpeth Christs Legislative Power too many of the carnal corrupt Church do imitate them to this day CHAP. III. IF ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God 1. If then you be true Christians risen with Christ as you profess to the hope of a Celestial Glory and to a Holy Life shew it by seeking the things which are above where Christ who you trust in is as your Head over all in glory 2. Set your affection on things above not on things on the earth 2. Let the Heavenly things and not the things on Earth have your strongest affections your Love your Desire your Hope your Joy your Care your very Hearts 3. For ye are dead and your life is hid with Christ in God 4. When Christ who is our life shall appear then shall ye also appear with him in glory 3 4. For ye are dead to the World and sin and the root of your Spiritual Life is not in your selves but both your Objective Life which is your Happiness and the Root of all your Spiritual Life are out of sight with Christ in God It is by him that you live and it is with him and on him that you must live in Glory for ever 5. Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry 6. For which things sake the wrath of God cometh on the children of disobedience 5 6. Therefore tho your Lusts are as it were the very Members of your corrupt fleshly Nature kill them all even Fornication Uncleanness Inordinate Affections of Love or delight all evil lustings or desires and Covetousness which loveth the Creature above God and which is Idolaters sin For it is for these things that the Unbeliving Rebellious World is under the wrath of God 7. In the which ye also walked sometime when ye lived in them 7. These sins were formerly your own practices when you were Heathens among them 8. But now you also put off all these anger wrath malice blasphemy filthy communication out of your mouth 9. Lie not one to another seeing that ye have put off the old man with his deeds 8 9. But now you must not only cast off all these filthy sins but also all that is contrary to Love and Peace all sinful wrath and malice and evil speaking and rybaldry and lying For all these are the Members and Deeds of the Old Man or state which you have renounced 10. And have put on the new man which is renewed in knowledge after the image of him that created him 10. And you have by Conversion become New Men renewed in Saving Knowledge unto the Image of that God and Saviour who is the maker of this New Creature 11. Where there is neither Greek nor Jew circumcision nor uncircumcision barbarian Scythian bond nor free but Christ is all and in all 11. Where the Interest and Union that we have all in One Christ who is all in all doth swallow up all the little differences of Greeks and Jew c. And so must lo in our Communion 12. Put on therefore as the elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering 12. Let these therefore be your very Habit and Nature and Practice as becometh Gods chosen holy and beloved ones Bowels of Mercy Kindness c. 13. Forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also do ye 13. Note 1. That
the God you serve and the Kingdom and Glory to which he hath called you 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe 13. And it is the matter of our uncessant thanks to God that you received not the Gospel as Mens Word with a meer Humane Faith and Obedience but as Gods Word with a Divine which it appeareth to be by the powerful efficacy of it on your selves who are true Believers 14. For ye brethren became followers of the churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own countrymen even as they have of the Jews 14. Ye follow the Churches in Judea in suffering by your own Neighbours as well as in the same Faith Note The same Faith Hope and Holiness will meet with the same Enmity in all Countries 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost 15 16. Note 1. That the Carnal Church hath been more persecuting and bloody than the Heathens 2. That Christ himself seemed not to them good enough to live or to be endured among them but was murdered as a Traytor and Blasphemer by pretended Law and Justice And Prophets and Apostles had the like usage 3. That bloody Persecution oft goeth with the Carnal Church for a great Duty 4. That God is not pleased with the Persecutors of his Servants though they do it as to please him 5. That malignant Persecutors are oft so mad as to be contrary to all Men or engage themselves against the common Interest of Mankind that they may persecute the Faithful 6. It is the silencing of the best Preachers of the Gospel which hath the heat of their malignant Zeal 7. It is that Preaching which would save Souls which they forbid And because this Preaching is the Means to save Souls it is that Satan aimeth his Militia against it 8. Persecuting and silencing Faithful Preachers is the way to fill up the Sins of the malignant Enemies 9. God useth not to bring the utmost Wrath on Men till they have filled up their Sins 10. How long soever they prosper Wrath will come at last to the uttermost on malignant Sinners and Persecutors of the faithful Preachers of the Gospel 17. But we brethren being taken from you for a short time in presence not in heart endeavoured the more abundantly to see your face with great desire 17. But our constrained absence from you in Person not in Heart made us the more earnestly desire to see you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us 18. I would oft have come to you and attempted iâ—â— but by Gods permission Satan hindred me by stirring up Persecution and Restraints and making me Work elsewhere by Opposition 19. For what is our hope or joy or crown of rejoycing are not even ye in the presence of our Lord Jesus Christ at his coming 20. For ye are our glory and joy 19 20. For what is that Hope and Joy and Crown for which I labour so hard and suffer so much Is it not your Conversion and Salvation which before Christ at his coming will be my Joy Yes ye are our Glory and Joy that God hath so blest our Labours to your Salvation Note 1. True Ministers of Christ thirst and labour far more for Mens Conversion and Salvation than for Reputation Honour Riches Preferment or Domination 2. Though God will reward Faithful Preachers though they have small Success yet to have great Success to the saving of many is far more comfortable not onely now but at the Coming of Christ CHAP. III. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone 2. And sent Timotheus our brother and minister of God and our fellow-labourer in the gospel of Christ to establish you and to comfort you concerning your faith 1 2. Note That in the time of trying Persecutions Christians have special need of confirming and comforting Helps 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto 3. Note Sufferings for Christ should be so expected that they should seem no strange surprising thing 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to pass and ye know 4. Gods foretelling us of Suffering should fore-arm us for it 5. For this cause when I could no longer forbear I sent to know your faith lest by some means the tempter have tempted you and our labour be in vain 5. Note That though censorious Suspicions of Men be forbidden yet Man is so mutable and weak a thing that loving Suspicions for preventing Hart are necessary to them that have the Care of Men. 6. But now when Timotheus came from you unto us and brought us good tidings of your faith and charity and that ye have good remembrance of us always desiring greatly to see us as we also to see you 7. Therefore brethren we were comforted over you in all our affliction and distress by your faith 6 7. Note That they that by Affliction are not drawn to Sin are matter of Joy to themselves and their Friends notwithstanding their Sufferings 8. For now we live if ye stand fast in the Lord. 8. Your Stedfastness and Victory is the Joy or Life of our Lives 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before our God 9. We can never be thankful enough to God for the Comfort which we have in you 10. Night and day praying exceedingly that we might see your face and might perfect that which is lacking in your faith 10. Note That the Faith of good Christians is wanting in Act and Object and needeth Increase and Help thereto 11. Now God himself and our Father and our Lord Jesus Christ direct our way unto you 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we do towards you 11 12. Note That to abound in Love to Saints as Saints and to all Men as Men is the state of true Increase in Grace 13. To the end he may establish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his saints 13. Note That it is confirmed Faith working by abounding Love which is the Qualification in which we may stand uncondemned as truly holy before
Habit of holy Desire be a continued virtual Prayer And in every Case give Thanks to God because your Mercies are still greater than your Sufferings And this God hath made your Duty by the great Blessings which he hath given you in Christ 19 20. Quench not the spirit Despise not prophesyings 19 20. Quench not Divine Operations of the Spirit by Neglect or by wilful Sin Set not light by those Instructing Gifts which any exercise by the special Assistance of the Spirit of God For the Witness of Jesus is the Spirit of Prophecy 21. Prove all things hold fast that which is good 21. Receive not hastily or rashly without sufficient Proof any Doctrines or pretended Revelations or Practices but the Good that is tried and proved hold fast 22. Abstain from all appearance of evil 22. Avoid all Sin so carefully as not to venture on that which you have just cause to suspect to be sinful till you have tried whether it be so or not 23. And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ 23. And God who giveth and loveth the Peace and Prosperity of his Servants sanctifie you wholly And I pray God that you may wholly in Spirit Soul and Body be so preserved from Sin that you may stand uncondemned approved as faithful at the coming of Christ Note 1. It is of great use for our Comfort and â—mitation to know God to be the God of Peace 2. Paul meaneth not that their Bodies should live till Christs coming or that they should be without all Sin and Blame but without all condemning Sin and so justified and forgiven as to their Imperfetions 3. He doth not make Spirit Soul and Body three substantial compounding Parts of Man as far as can be proved but seemeth onely to mean that he desireth that they may stand approved in all these three respects 1. In the Spirit that is the Habits and Disposition of the Soul looking beyond it self to its End 2. In the Soul as it acteth the Body which it animateth 3. In the Body as it is the Instrument of the Soul But of these things even Christian Philosophers differ 1. Some think Man hath three distinct Souls Intellectual Sensitive and Vegetative 2. Some that he hath two Intellectual and Sensitive and that the Vegetative is a part of the Body 3. Some that he hath but one with these three Faculties 4. Some that he hath but one with two Faculties Intellectual and Sensitive 5. Some that he hath but one with the Faculty of Intellection and Will and that the Sensitive is corporeal So little do we know our selves What I think most probable I have opened in Methodo Theologiae That Man hath but one substantial Soul with both Intellectual and Sensitive Faculties and that it is uncertain whether the Vegetative be its Faculty or onely the Faculty of the Igneous or Etherial Substance which is the immediate Vehicle of the Soul It is enough for us to know so much of our Souls as our Duty in using them and our Felicity do require As he may know to use his Clock Watch House Horse who knoweth not how to make them nor can anatomise them 24. Faithful is he that calleth you who also will do it 24. Note Gods Faithfulness may give the Sanctified great Hope of their Perseverance 25. Brethren pray for us 26. Greet all the brethren with an holy kiss 25 26. Note 1. Apostles needed the Prayers of weak Christians 2. The Ceremony of Kissing and such other are mutable fit or unfit as the Custom of Countries varieth the Signification 27. I charge you by the Lord that this epistle be read unto all the holy brethren 28. The grace of our Lord Jesus Christ be with you Amen 27 28. Note That the Epistles written to single Churches were not confined to their use but by them to be communicated to as many as they well could The Second Epistle of PAUL the Apostle to the THESSALONIANS CHAP. I. 1. PAul and Silvanus and Timotheus unto the Church of the Thessalonians in God our Father and the Lord Jesus Christ 2. Grace unto you and peace from God our Father and the Lord Jesus Christ 3. We are bound to thank God always for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all towards each other aboundeth 3. Note That it is the growth of the Church in Faith and Love which is the matter of their true Prosperity and the Pastors Joy and Thanks to God rather than their Riches Honours or notional contending Knowledge 4. So that we our selves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure 4. Note When worldly Men are ashamed of Christians in Persecution godly Men rejoice in their Faith and Patience as being then most honourable 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the kingdom of God for which ye also suffer 5. Which is a plain Prognostick that God the righteous Judge will reward you with a part in that Kingdom for which you suffer as being worthy of it in a sence of Grace that is qualified as those to whom it is promised and freely given 6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you 7. And to you who are troubled rest with us 6 7. For God ruleth righteously and it is the way of his Justice to punish your Persecutors and give you who are persecuted rest with us his Apostles Note That they who think this is meant of the Destruction of Jerusalem must think that Paul thought he should live to see it and that he and they should then have rest on Earth which were to be deceived and to deceive them 7 8. When the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire taking vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ 7 8. Note By them that know not God is usually meant the Heathens which confuteth them who distort this to signifie but the Destruction of the Jews And to them in Macedonia it was more to be delivered from the Heathens who were the Rulers than from a handful of scattered despised Jews 2. Christ will appear with his Angels to judge and punish the Ungodly 9. Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 9. Note That the Phrases everlasting destruction and from the presence of the Lord and from the glory of his power agree to the usual Scripture-description of Damnation and not to the Destruction of Jerusalem without distortion Nor was it much ascribed then to an appearance of Christ in Glory that the Heathen
prayers night and day 5. By a Widdow indeed I mean one that is desolate having neither Maintenance nor Ability to get it nor Kindred to relieve her but liveth Faith and truth in God who as she is to live upon the Church so she is bound to serve the Church by constant Prayers both alone and with these Women whom she visiteth and instructeth 6. But she that liveth in pleasure is dead while she liveth 6. But she that liveth delicately and sportingly and wantonly with gaudy Ornaments is a living Carkass 7. And these things give in charge that they may be blameless 7. Acquaint them with these Canons that the Church and they may be kept from misdoing 8. But if any provide not for his own and specally those of his own house he hath denied the faith and is worse then an infidel 8. But if any of the Church that is able maintain not his own neer Kindred especially those that have right to be kept in his own Family as Parents have he liveth so contrary to the Christian Faith that he forfeits the Reputation of True Christians and doth that which the Infidels themselves will condemn and in that is worse than they 9. Let not a widow be taken into the number under threescore years old having been the wife of one man 9. Because such Widows 1. Must be maintaned as those that cannot labour 2. And do resove against Marrying again being past the need of it 3. And must be stay'd Monitors to the Younger Women therefore take in none into the Churches charge that is under threescore years old and none that hath separated from her Husband and Married another 10. Well reported of for good works if she have brought up children if she have lodged strangers if she have washed the Saints feet if she have relieved the afflicted if she have diligently followed every good work 10. It is her Christian Behaviour before her Poverty that must be rewarded with the Churches Maintenance Therefore she must be one 1. That is known to have done good to others while she was able 2. Who hath piously educated her own Children 3. Lodged Strangers c Note That in that hot and poor Countrey those here called Saints usually travailed on Foot and were Bare leg'd wearing only Sandals or Shoes and had not-Inns for Entertainment with that convenience as we have here nor Money for such charges therefore it was one of the great works of Godly Charity for Christians to take Travellers and Strangers into their Houses and Wash their Feet from the Dust contracted daily in their Travail And to relieve all in want and affliction to their Power 11. But the younger widdows resuse for when they have begun to wax wanton against Christ they will marry 12. Having damnation because they have cast off their first faith 11 12. But receive not a Young Widow into the number of those that serve the Church and are maintained by it For as they are not by Age past labouring for themselves or fit to resolve on a single life for the Churches Service so when they grow Lustful and Wanton and weary of the Yoak of Chastity and Church Service they will Marry And so prove Criminal Sinners against Christ by violating that sort of Devotedness to his Service 13. And withal they learn to be idle wandring about from house to house and not onely idle but tatlers also and busie-bodies speaking things which they ought not 13. And being idle they learn to go about to Houses and there not onely idly pass their time but to spend it in tatling or in idle and unfit Chat aad busying themselves with other Mens Matters and talking of that which they ought not to talk of Note Qu. But are not Women prone to this tho they be not Devoted to Chastity and Church-Service Ans Yes 1. And therefore Paul speaketh this as the Vice that most Women are strongly by nature addicted to And that all may see the danger of it and fear it And indeed how rare are those Women even that profess to be most Religious that use not to venture on this Chat and Backbiting and Busie judging those that are absent and meddling with things which they should not meddle with 2. But yet those that are taken up with Family Business of their own are not so vacant and liable to these Crimes as the idle are And therefore what Paul saith of these Young Church-Widows all Rich Women should read with Application For Riches tempt them to be idle and idleness tempts them to the same sins to spend their time in going from House to House on pretense of Civil Visits and there to talk venterousâ—y without a call of all things and Persons that come into their Minds 14. I will therefore that the younger women marry bear children guide the house give none occasion to the adversary to speak reproachfully 15. For some are already turned aside after Satan 14 15. My Advise therefore is That Young Women marry that have not some special reason against it and by bearing Children and educating them Religiously and guiding their Houses piously and diligently they may so do the Church the greatest service and give no occasion to malicious Adversaries to speak evil of the Church as if it were a Society of idle twatlerâ— and lustful wantons For some have already forsaken Christianity its like tempted partly by some such Scandals or at least are ready to believe and report them 16. If any man or woman that believeth have widdows let them relieve them and let not the church be charged that it may relieve them that are widdows indeed 16. Let all Christians keep the Widdows that Nature bindeth them to keep if able and not cast them on the Church and rob Widdows indeed by disabling the Church to maintain them 17. Let the elders that rule well be counted worthy of double honour especially they who labour in the word and doctrine 17. It being the Office of Church-elders to be the Churches Guides or Rulers by the Canon of Gods Laws Let those that do this well be counted worthy of double honour above the common rank of the Faithful and to be accordingly maintained and obeyed but especially those of them who are Laborious Preachers Expounding and applying the Word and Doctrine of Christ Note 1. That Elders or Bishops were the fixed Guides of single Churches no bigger than our Parishes for number of Souls 2. That they had very much work to do besides Publick Preaching As to judge who was to be taken in by Baptism or to be openly rebuked or cast out or reconciled to teach from House to House on just occasion to visit the Sick take care of the Poor resolve Doubts oversee Manners c. 3. That usually one Church had many of these and all found work enough some maintained themselves and some the Church Offerings maintained 4. As all these could not publickly Preach at once so all were not fitted for
day and not to me onely but unto all them also that love his appearing 6 7 8. Note That 1. Our Ministry and Life is like a Battle Combat or Race for Life or Death 2. Onely they that overcome shall be Crowned 3. Faithful Men may take great Comfort when when â—eath is at hand in the Conscience and review of a well spent victorious Life and Ministry 4. Their Reward will be a Crown of Righteousness given by God as a Righteous Judge on Gospel worthiness tho not on legal merit but supposing free Grace in Christ 5. To love Christs appearing is the effect of a Saving Faith 9 10 11. Do thy diligence to come shortly unto me For Demas hath forsaken me having loved this present world and is departed unto Thessalonica Crescens to Galatia Titus unto Dalmatia Onely Luke is with me Take Mark and bring him with thee for he is profitable to me for the ministry 12. And Tychicus have I sent to Ephesus 19 10 11 12. Note That 1. It is not Christ that Demas is said to forsake but Paul and not to turn Worldling but to go about his Worldly Business unseasonably 2. Timothy was not then at Ephesus 13. The cloke that I left at Troas with Carpus when thou comest bring with thee and the books but especially the parchments 13. Note The word translated the Cloke is very probably by others translated the Roll viz. of Parchment 14 15. Alexander the copper-smith did me much evil the Lord reward him according to his works Of whom be thou aware also for he hath greatly withstood our words 14 15. Alexander an Excommunicate Man hath much wrong'd me God will reward him according to his works Note Excommunication enrageth impenitent bad Men. 16. At my first answer no man stood with me but all men forsook me I pray God that may not be laid to their charge 16. Note 1. This was not a forsaking Paul's Cause but his Person in danger which is too usual a case Herein he followed Christ whose Disciples all forsook him and fled 2. It 's like Peter was not then at Rome among the forsakers of Paul 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the lion 17. But God forsook me not when all Men forsook me but was with me and strengthened me in Vindicating my Person and Cause that while I was admitted to answer for my self the Hearers might know and fame might tell abroad what Doctrine it is that I suffer for Preaching and so all the City of Rome and others by their report might hear and have notice of it And so I was delivered from the present danger of Death by the Roman Persecutors as from the Jaws of a Lion Note 1. Some think that the words that the Preaching might be fully known refer to Paul's longer time to Preach I exclude not this but prefer the other sence 2. It was not Treason nor sin for Paul to call his Deliverance from the unjust Judgment of the Civil Power his being delivered out of the mouth of the Lion 18. And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom to whom be glory for ever and ever Amen 18. And I doubt not but God will still keep me from all the ill Designs and Attempts of Men against me at least so far that they shall not draw me to do evil and will keep me in a state of right and preparation to his Heavenly Kingdom In the hopeful Sence whereof I rejoicingly desire that he be Glorified for ever Amen 19 20. Salute Prisca and Aquila and the houshold of Onesiphorus Erastus abode at Corinth but Trophimus have I left at Miletum sick 19 20. Note That Trophimus was sick though Paul had the Gift of Healing because it was not to be common nor at the Will of Man 21. Do thy diligence to come before winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the brethren 21. Make hast to come c. 22. The Lord Jesus Christ be with thy spirit Grace be with you Amen 22. The Lord Jesus Christ who is our Mediator and Head and hath purchased chosen and called thee performed for thee his saving Office in keeping thy Soul in Holiness and Peace His Grace which is the greatest Treasure on Earth be with you to keep you and prepare you for Glory Amen Note The Suscriptions to the Epistles are no part of the Holy Scripture ANNOTATIONS FAithful Ministers whose Work is to Preach the Gospel of Salvation should have so much of the Form Belief and Power of it in themselves as to pass triumphantly out of the World in suffering for it and not to think that God useth them hardly And to be satisfied in God's acceptance though their Brethren and Converts should forsake them as the Bishops and Churches of Asia did Paul The Epistle of Paul the Apostle to TITUS CHAP. I. 1 2. PAul a servant of God and an Apostle of Jesus Christ according to the faith of Gods elect and the acknowledging of the truth which is after godliness In hope of eternal life which God that cannot lie promised before the world began 1 2. Paul c. for the propagating of the Faith of God's Elect and the acknowledgment of that sound Doctrine which is suited to the promoting of godliness in opposition to prophaneness and heresie in hope of eternal life which is the end of all our faith and godliness and all our preaching and suffering which God that cannot lie promised before many Ages past 3. But hath in due times manifested his word through preaching which is committed unto me according to the commandment of God our Saviour 3. But what he so long ago purposed and darkly promised he haâ—h in the fittest appointed season manifested by his Gospel through preaching which is committed to me by the Commission and Commandment of God our Saviour Note That it is doubtful whether by God's Promise be meant only his secret purpose or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant many Ages ago One of the two it must be for we cannot feign an actual Promise before the world began distinct from his purpose 2. It is not unlikely that he meaneth the Promise first made to Fallen Man of the Womans Seed and after oft renewed and this obscure word was made plain by the preaching of the Gospel upon Christs Incarnation Life and Resurrection c. 4. To Titus mine own son after the common faith grace mercy and peace from God the Father and the Lord Jesus Christ our Saviour Note The Church hath but one Faith or Creed common in the Essentials to every Christian 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain elders in every city as I had appointed thee 5 Note
1. That Titus is not said to be settled in Crete as their fixed Bishop but left there in his Travels to settle fixed Bishops there The Scriptures tell us that Timothy Titus were Itinerant Evangelists that went about where Paul sent them to plant and settle Churches But the plain truth is that Apostles and such Evangelists as these where-ever they came had as great Authority as any meer Bishops and more and that they stayed in some Countrys longer than in others to settle the Churches and that the Churches after their Age thought it an honour to be their Charge and so called them their Bishops In which sense one Apostle might have twenty or forty Bishopricks as he planted and settled so many Churches But none of them were Bishops fixed and confined to one Church as those usually called Bishops then were so that to controvert whether Peter Paul Timothy Titus Luke c. were Bishops is a meer ignorant strife de nomine about the name while we are or easily may be agreed of the thing what work for those Churches they performed They were Bishops eminenter transient from Church to Church but he degradeth them that feigneth them affixed to any one as their sole and proper Flock 2. Note further That Titus ordaining Elders that is Bishops as Dr. Hammond noteth implieth the peoples consent for Titus had no forcing power 3. That Crete is said to have an hundred Cities in it being but a small Island and so must have an hundred Bishops if every City had one But doubtless Paul meaneth every City that had Christians in it enough to be a Church 4. That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant any big Town such as our Corporations are and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppidatim is meant from Town to Town where there is matter for a Church And Paul never meant by this to confine Bishops to Cities and forbid them to Villages but he nameth Cities or Towns because then no other places had Christians enow for a Church 5. Dr. Hammond thinks that these Bishops then were only the single Pastors of single Congregations having no Sub-Presbyters but Deacons 6. The ordering of things wanting was not adding to their Faith and Religion or making them a Book of Canons but seeing them reduced to the obedient and orderly practice of that which the Apostles every where taught and settled 6. If any be blameless the husband of one wife having faithful children not accused of riot or unruly 6. Note If God bless not the Education of his own Children 1. The Church would doubt of his Fidelity or whether God will bless his greater undertaking 2. And his Family would be a scandal to Religion 7. For a Bishop must be blameless as the steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre 7. Note That the same man is called a Bishop here who was called an Elder v. 5. If then they were distinct Offices Paul neglected to describe one of them which is not credible when he describeth Deacons Deaconesses Dr. Hammond confesseth that there were in Scripture-times no Subject-Presbyters save Bishops that were under the Apostolick Order but he thinks that Bishops had power from the Apostles to institute another Order of Presbyters under them afterwards But 1. Where is there any proof of that Must Church-Government cast out all Ministers who believe not such an unproved Assertion 2. It 's thus disproved Paul giveth Timothy and Titus sufficient Instructions what Officers to Ordain in the Church which Canons were to be a Guide to all after-Ages But Paul gave them no Instruction or Canon for the Instituting of any New Order between Bishops or Elders and Deacons Therefore it is not credible that any such power was then given to other Bishops which he gave not to Timothy and Titus But as to others who say that the Apostles and Evangelists were then the only Bishops I answer de re we confess that these had power to go about to gather and settle Churches and de nomine whether such may be called Bishops let them quarrel that have nothing else to do But besides them every Town or Church had then their own fixed Bishop one or more and Deacons If Diocesans or Metropolitans will be Successors of the Itinerant Apostles and Evangelists or General Bishops let them restore to every Church their particular proper Bishops and not make Pastors that have not the power of the Keys As for them that say Paul includeth both Orders under the same names Bishops and Presbyters I answer Paul useth not only the same name but the same description and so the Order or Office also must be the same and both Name and Thing the same 2. Bishops are God's Stewards entrusted to govern by his Law and not Lords of his Church or of their Faith 3. By self-willed is meant self-conceited proud men that must be pleased and have their own will and cannot become all things lawful to all men for their good but will silence and excommunicate and reproach those that are most careful to do God's will if they do but cross their Wills and Canons 4. Not soon angry rather an angry wrathful man The rest see on 1 Tim. 3. 8. But a lover of hospitality a lover of good men sober just holy temperate 8. But one that loveth to entertain men in his house a lover of goodness and good men of a sound and sober mind righteous holy as devoted to God continent and abstemious 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers 9. Faithfully holding fast the word of Faith even that which we have preacht and taught from Christ that so he may be able to use sound doctrine both in Exhortation and in Confutation of Opposers 10. For there are many unruly and vain talkers and deceivers specially they of the circumcision 11. Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake 10 11. For there are many disorderly and unruly foolish vain talkers deceivers of mens Judgments specially those Jewish corrupt Christians before oft described Note That here it appeareth whom Paul meaneth in his Invectives in many Epistles even those mentioned Acts 15. that would have made Christianity but a Supplement to Moses Law and not Gnosticks only or chiefly Ebion and Cerinthus were of the worser degenerate sort of them and the Nicolaitans next 2 Note That Paul meaneth not stopping the Seducers mouths by force but by confutation by the word For Titus had no power of the Sword 3 Note That so great is the weakness and unstedfastness of many Christians that whole housholds may be subverted by the most gross deceivers If the Apostles Converts were such no wonder if ours be so 12 13. One of themselves even a prophet of their own said The Cretians are
they be not unfruitful 14. And let all that keep in our Communion as sound Christians see that they live not idly or unprofitably or on other mens cost and labour but that they live in some Trade and diligent labour by which they may be themselves maintained and be fruitful in pious and charitable Communications 15. All that are with me salute thee Greet them that love us in the faith Grace be with you all Amen 15. Note Mutual kind salutations and benedictions are meet expressions of Christian Love The Epistle of Paul to PHILEMON 1. PAul a prisoner of Jesus Christ and Timothy our brother unto Philemon our dearly beloved and fellow labourer 2. And to our beloved Apphia and Archippus our fellow-souldier and to the church in thy house 3. Grace to you and peace from God our Father and the Lord Jesus Christ 1. Note That to be a Labourer and Souldier and a Prisoner for Christ are the Titles that Paul glorieth in and not in worldly dignities 4. I thank my God making mention of thee always in my prayers 5. Hearing of thy love and faith which thou hast toward the Lord Jesus and toward all saints 4 5. Note That 1. Paul made particular mention of Persons and Churches yea many of both in his prayers 2. True Faith in Christ will produce Love to him and to all Saints and not only to those of a Party with us 6. That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus 6. That thy Faith may be manifest to be effectual by the evident production of all sorts of good fruits which Jesus Christ hath taught thee and wrought in and by thee 7. For we have great joy and consolation in thy love because the bowels of the saints are refreshed by thee brother 7. Note That when Faith bringeth forth the fruits of liberal Charity to the relief of others it makâ—s it and the agent much more amiable than when it doth not though it should be sincere and want only ability as a good Tree laden with choice fruit is more lovely than in the Winter Much more than when Hypocrisie maketh Faith fruâ—tless 8. Wherefore though I might be much bold in Christ to enjoyn thee that which is convenient 9. Yet for loves sake I rather beseech thee being such a one as Paul the aged and now also a prisoner of Jesus Christ 8 9. Church-Rulers must not plead and use meer commanding Authority when Love and Intreaty is more fit for the end as usually it is with Brethren and worketh more kindly and effectually 10 11. I beseech thee for my son Onesimus whom I have begotten in my bonds Which in time past was to thee unprofitable but now profitable to thee and to me 10 11. Note 1. That true Conversion maketh good Servants as well as good Christians 2. That the faults of converted Servants should be pardoned by us as ours be of God 3. That God's word by a Prisoner may save Souls 4. That a converted Servant should be valued by the greatest Apostle 12. Whom I have sent again thou therefore receive him that is mine own bowels 12. Note How dear are the Souls of the meanest to a faithful Minister and how lovely when converted 13. Whom I would have retained with me that in thy stead he might have ministred unto me in the bonds of the gospel 13. Even thou thy self owest me service while I suffer bonds for the Gospels sake and I would have kept him to do it for me in thy stead 14. But without thy mind would I do nothing that thy benefit should not be as it were of necessity but willingly 14. But I would not without thy consent so dispose of one who is rightfully thy Servant though a fugitive that thy kindness to me may not be necessitated by my will but be free as thy own will 15. For perhaps he therefore departed for a season that thou shouldest receive him for ever 16. Not now as a servant but above a servant a brother beloved specially to me but how much more unto thee both in the flesh and in the Lord 15 16. His temporary departure may end in a durable reception and entertainment and that not only as a Servant but a Brother beloved specially by me who converted him much more by thee to whom now he is doubly related both as a Servant and as a Fellow-member of Christ 17 18. If thou count me therefore a partner receive him as my self If he hath wronged thee or oweth thee ought put that on mine account 17 18. If thou judge me to have right in thy affairs by the bonds of Christian friendship receive him if thou wouldst receive me Set thy losses by him and wrongs on my account and I will give thee satisfaction 19. I Paul have written it with mine own hand I will repay it albeit I do not say to thee how thou owest unto me even thine own self besides 19. Rather than money-matters shall continue a breach I here give thee a Bill under my hand that I will repay all that he oweth thee tho I might tell thee that thou owest me even thy self 20. Yea brother let me have joy of thee in the Lord refresh my bowels in the Lord. 20. I pray thee Brother comfort me with this expression of thy Christian Love and Forgiveness 21. Having confidence in thy obedience I wrote unto thee knowing that thou wilt also do more than I say 21. I write this as encouraged by a strong persuasion that thou wilt not only obey my desire but do more for him than I think meet particularly to urge thee to 22. But withal prepare me also a lodging for I trust that through your prayers I shall be given unto you 22. Note That our deliverances must be expected by the means of the prayers of the faithful 23 24 25. There salute thee Epaphras my fellow-prisoner in Christ Jesus Marcus Aristarchus Demas Lucas my fellow-labourers The grace of our Lord Jesus Christ be with your spirit Amen 23 24 25. Note Paul was not without fellow-prisoners or fellow-labourers in his bonds The Epistle to the HEBREWS Whether by Paul Luke or whom is uncertain CHAP. I. 1. GOD who at sundry times and in divers manners spake in time past unto the fathers by the prophets 2. Hath in these last days spoken unto us by his Son 1. God who hath not left us only to the light of Nature to know him by his works of Creation but in mercy hath more fully informed us by supernatural Revelation was pleased to do this variously as to Times and Manner and Degree and of old spake to our Ancestors by several Prophets who were the Messengers of his Word But in these last days he hath spoken to us by his Son greater than all Prophets 2. Whom he hath appointed to be heir of all things by whom also he made the worlds 2. Whom he
more meet to be a Compassionate Helper the Example the Teacher and the Trust of them that must follow him through temptations and by his Merit and Victory hath obtained power to deliver them CHAP. III. WHerefore holy brethren partakers of the heavenly calling consider the apostle and high priest of our profession Christ Jesus 2. Who was faithful to him that appointed him as also Moses was faithful in all his house 1. Wherefore you who are holy Brethren by Faith and Dedication given up to Christ and in him made partakers of that Calling from Heaven which maketh you Heirs of Heaven study and consider Jesus Christ the great Apostle sent of God to be the prime Preacher of the Gospel and the High Priest and chief Guide and Mediator to Godward of our Religion and Profession who faithfully did all that belonged to his undertaken Office in sacrificing himself for our sins and fulfilling all Righteousness and conquering Satan and Death and ascending to intercede for us in Glory and sending down the Holy Ghost and making and sealing the Law of Faith even as Moses in his time was faithful though with disparity of Honour and Work Christ in his own House by a more perfect Administration and Moses but as a Steward 3. For this man was counted worthy of more glory than Moses in as much as he who hath builded the house hath more honour than the house 3. For Christ is as much more honourable than Moses as the Maker and Master is than the House for Moses was but a Member of the Family but Christ the Maker and Master of it 4. For every house is builded by some man but he that built all things is God 4. All Families or Houses are founded by some man but he that built the Church is the same that built or made all things and that is God 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 6. But Christ as a son over his own house 5 6. And Moses as a Servant was faithful for the Delivery and Confirmation of so much of God's Word as was to be spoken to the Jews by him but Christ as the Son and Heir and Master of the House as his own 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end 6. This House is the Church of which we are parts so be it we hold fast the confident Profession of our faith and the joy and glorying in our hopes of the promised Blessedness firm to the end 7. Wherefore as the holy Ghost saith To day if ye 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 me proved me and saw my works forty years 10. Wherefore I was grieved with that generation and said They do always err in their hearts and they have not known my ways 11. So I sware in my wrath They shall not enter into my rest 7 8 9 10 11. But seeing he will take none to dwell with him in Glory but those that persevere hear and consider what the Holy Ghost said to and of the Israelites To day c. Neglect not his present Call and your present Day to the hardening of your hearts as your Fathers did in the Wilderness by which God's Justice was engaged against them as a People whose hearts were habituated to evil and have not the obedient knowledge of his Ways and Works and Will So that he sware in his just displeasure that that Generation should not enter into the promised Land 12. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God 12. Take warning by these Israelites and see that there be not in any of you an evil unsound heart that is prepared by secret Unbelief to depart in Tryal from the Living God 13. But exhort one another daily while it is called To day lest any of you be hardned through the deceitfulness of sin 13. To this end one means appointed by God for your perseverance is speedily and daily to exhort and stir up one another the Pastors in the Church and Assemblies and all in their Places and Converse And the rather because Sin of which you are in danger is a deceitful thing and they that revolt are made believe that it is but a receiving of the Truth or a necessary Self-saving and no forsaking of Christ or Truth or Godliness N. Qu. But what if Rulers forbid us to meet daily for such Exhortation Answ God commandeth you to do it in the manner and time that the End requireth and no man can dispense with his Law The Christians for three hundred years assembled when forbidden Qu. But what if Christian Rulers forbid it Ans Christians have more Obligation than Heathens to do good but no more Authority to do evil or null God's Laws Qu. But what if Violence or Prisons restrain us Ans God requireth not Impossibilities 14. For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end 14. We are iâ—itially made partakers of Christ as our Saviour but if we will attain Salvation by him we must hold the subsisting faith or the confidence in which we have begun or which is our Principle firm to the end For Perseverance is made a Condition of the Promise of Salvation 15. Whilst it is said To day if ye will hear his voice harden not your hearts as in the provocation 16. For some when they had heard did provoke howbeit not all that came out of Egypt by Moses 15 16. The words tell us that some that heard after Deliverance from Egypt provoked God but it was not all 17. But with whom was he grieved forty years was it not with them that had sinned whose carcases fell in the wilderness 17. With whom was God so displeased as Grief here signifieth Nothing displeaseth him but sin It was with backsliding disobedient unthankful murmurers that would not rest in the Will and Word and Providence of God but must have their own carnal will fulfilled and so God in Justice killed them in the Wilderness after so many Miracles had led them many years towards the promised Land Take heed lest you follow them in the like sin to greater punishment for abusing greater mercies 18 19. And to whom sware he that they should not enter into his rest but to them that believed not So we see that they could not enter in because of unbelief 18 19. It was the sinning Unbelievers that he sware should not enter and it was because of their Unbelief that they could not enter Take heed therefore lest ye fall by Unbelief in Tryal for there is more required to our compleat Salvation than to our first part in Christ CHAP. IV. 1. LEt us therefore fear lest a
become such as have need of milk and not of strong meat Note 1. Men ought to grow in knowledge according to the time they have to learn 2. Many after long Teaching are ignorant and must be taught again the same things which they have long ago heard 3. God's Oracles have Principles which must be first learnt 13. For every one that useth milk is unskilful in the word of righteousness for he is a babe 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil 13 14. Milk is the dyet for Babes and plain things for young and dull Christians harder things will but hurt them These are for them that by long study and practice have got preparatory knowledge and a habit of quick clear and sound discerning Truth and Errour Good and Evil. Note 1. People must be taught but according to their capacity 2. Harder things in Divinity must be taught them that have learned the easier and are fit for them But by hard things is not meant unnecessary curiosities of humane Arts nor unprofitable words or triffling controversies But 1. A more clear distinct and satisfying knowledge of the Evidence of the truth and sense of the Essentials 2. A more orderly knowledge of their method and mutual dependance as one Systeme that as in a Table or Scheme we may set each member in its proper place 3. A more extensive knowledge of the useful consequences of the Essentials and Principles CHAP. VI. 1. THerefore leaving the principles of the doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God 2. Of the doctrine of baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment 1 2. Therefore supposing the Principles of Christian Doctrine I now pass over such discourse and will go to lead you to some additional knowledge belonging to the more perfect not now discoursing of these Principles as to men that have not received them I mean 1. Repentance and Conversion from a state of Death and from Infidelity and a wicked ungodly life 2. A lively belief and trust in God the Father Son and Holy Ghost 3. The preparatory Baptism of John and the Baptism of Christ which constituteth us professed Christian what profession is prerequisite in the Adult and what Covenant it solemnizeth what Duties it binds us to and what Benefits it delivereth and sealeth 4. The great Gift to Christ's Apostles and Ministers of Authoritative Imposition of hands by which the same Holy Ghost was given to others and Miracles wrought for the confirmation and propagation of the Christian Faith 5. The certainty of a Resurrection and future Life including the Immortality of Souls 6. The final Judgment which will sentence men to their everlasting state and use them accordingly 3. And this will we do if God permit 3. And so I will now pass to some additional further Truths by God's assistance 4. For it is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost 5. And have tasted the good word of God and the powers of the world to come 6. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh put him to an open shame 4 5 6. I will not now go back to Preach Regeneration to you that profess to be already regenerate though you are tempted to Apostacy For it is impossible for those that were illuminated to believe in Christ and were baptized and have not only heard of the signal Gifts of the Holy Ghost from Heaven but have themselves had an experimental tast thereof and been themselves partakers of the Holy Ghost as well as seen his miraculous Gifts in the Church and have had an inward experimental tast of the truth and goodness of the Gospel and the powerful preparations and hopes of the World to come If they shall really lose all this and fall from the belief of Christianity to regenerate or renew these men again to saving Repentance seeing after believing Christ to be the Messiah they are turned to take him for a Deceiver and Blasphemer and consent to the pretended Justness of his Crucifixion and so expose him by slander to the same reproach as his Crucifiers did Note 1. That the Apostle speaketh of no other falling away but to Infidelity denying Jesus to be the Christ 2. That it is not Temptation to Unbelief nor a degree of Unbelief mixt with Faith or doubting that he speaketh of but a forsaking and renouncing Christ 3. He speaketh not of the meer denyal of the Tongue in a passion or fear but of the renouncing Christ by heart and tongue 4. He speaketh not of the act of a man in madness or melancholy who is not himself but of a man's deliberate act that hath free use of reason 5. He speaketh of no Infidels or total Apostates but those that had themselves been partakers of the signal Gifts of the Holy Ghost and were convinced by experimental gust of the Truth 6. Therefore it must be noted that not only truly holy persons but abundance if not the greatest part that did but so believe as to imbody with the Church had then one sort or other of these miraculous or rare Gifts for Confirmation of the Gospel which made Christ Matth. 7. bring in the workers of iniquity as wonder-workers in his name and Paul Gal. 3.3 4 5. appealeth to the quarrelsom Galatians which way they had the Spirit and Miracles 7. That this must needs be the same Blasphemy of the Holy Ghost which Christ pronounceth unpardonable For they who had not only seen the Miracles but had the Holy Ghost themselves for some such wonders could not doubt of the matter of fact whether such Miracles were extant or not So that there was no possible way for such to turn Infidels but by believing that this Witness of the Spirit of Miracles was a false deceiving Testimony of Satan and not God's Testimony And this was the Blasphemy against the Spirit Mat. 12. 8. That it is not all that is here meant that such are not to be absolved by the Church which ought but to fore-judge as God will judge as far as they can But that also such can never truly be regenerate and saved 9. The reason is because God giveth Faith by means and the Witness of the Spirits signal Gifts is the last means for proof that God will give them and they that after receiving this reject it by such Blasphemy are forsaken by the Grace of the Spirit whom they blasphemously renounce 10. Crucifying Christ afresh importeth charging him to deserve Crucifixion as guilty of the deceit and blasphemy for which he was crucified So that none that believe not the Spirit 's Miracles in fact
man on Earth who must all once die and then be doomed to their endless state so Christ was once to die as a Sacrifice for the sins many and to them that wait for him in the prepared state of Faith Hope Obedience and Patience he shall appear again but not any more to bear the punishment of their sins but to justifie them publickly and take them to his glory CHAP. X. 1. FOR the law having a shadow of good things to come and not the very Image of the things can never with those sacrifices which they offered year by year continually make the commers thereunto perfect 1. For the Law having but in its Ceremonies a shadow of the great heavenly Blessings of the Gospel and not the clear Image or Draught or Map of the things themselves doth shew by the frequent yearly iteration of those Sacrifices that it doth not perfect the Sacrifices 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sins 2. For then they would have ceased to be offered because the Worshippers once pardoned and cleansed should have no more conscience of guilt or remaining pravity 3. But in those sacrifices there is a remembrance again made of sins every year 4. For it is not possible that the bloud of bulls and of goats should take away sins 3 4. Note 1. This Text doth not deny that the faithful Jews were then forgiven nor that the Law conduced to it as used in subordination to the antecedent Promise and Law of Grace But without this Promise the Law could not do it 2. Nor doth this infer that we may not mention lament and beg pardon for our old sin while we live on Earth Nor that renewed sins have no need of a renewed pardon but no need of a new Sacrifice 5. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not but a body hast thou prepared me 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure 7. Then said I Lo I come in the volume of the book it is written of me to do thy will O God 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldest not neither hadst pleasure therein which are offered by the law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second 5 6 7 8 9. David as a Prophet personating Christ saith c. taking down Sacrifices as insufficient and introducing Christs obedient Sacrifice of himself 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all 10. And by this Decree of God giving us a Saviour to be a Sacrifice for our sins we are as far as belongeth to the Expiating Sacrifice made a holy people unto God the sins of the faithful by this price being pardoned and Reconciliation made 11. And every priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins 11. And the Priests must be still sacrificing the same things never finishing the Expiation 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God 13. From henceforth expecting till his enemies be made his footstool 12 13. But Christ having offered but one Sacrifice for sins as sufficient for ever sate down in the possession of Glory and universal Dominion in the Heavens on the right hand of God where he will reign till he hath subdued all his Enemies even all that opposeth the perfecting of his work of the Salvation and Glory of his Church 14. For by one offering he hath perfected for ever them that are sanctified 14. For all the faithful and sanctified are by that one offering as a sufficient Expiatory Sacrifice freed from all guilt and sin now initially and shall be perfectly without any other Expiatory Sacrifice for ever 15 16 17. Whereof the holy Ghost also is a witness to us for after that he had said before This is the covenant that I will make with them after those days saith the Lord I will put my laws into their hearts and in their minds will I write them And their sins and iniquities will I remember no more 18. Now where remission of these is there is no more offering for sin 15 16 17 18. Note here 1. That when the price is given and taken and a free Act of Oblivion made on the bare condition of thankful acceptance the crime is said to be pardoned in the common custom of speech it being done as far as belongeth to the Satisfier and the Rector as such though yet the Resusers be all actually unpardoned For a Conditional Gift puts nothing in act till the Condition be performed 2. That here in the Promise Pardon is not in time before Renovation and so not actually of any Infidels or unconverted though elect thereto 3. That even the pardon of the sanctified is but such as excludeth any more Sacrifice but not any more Faith Repentance Watching Praying c. 19. Having therefore Brethren boldness to enter into the holiest by the blood of Jesus 20. By a new and living way which he hath consecrated for us through the vail that is to say his flesh 21. And having an high priest over the house of God 19 20 21. And now I come to the Use of all that I have said in all the foregoing Doctrine We are not now deterred from access to God by unexpiated guilt but may come to him as a Father with comfortable reverent boldness and hope as reconciled by Christ even in confidence of the merit of his Righteousness and Sacrifice which is as a new and still effectual living way through the veil of his flesh consecrated for us And we have now in the Heavens a Glorified High Priest who is Head over all things to his Church which is the House of God and ever liveth to do all for us in Heaven which belongeth to a perfected High Priest 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 22. Let us therefore draw near to God in holy Worship and heavenly Desires and Aspirings with a heart that is sound sincere and true to Christ and our convictions and abounding with full belief and trust in Christ for all that he hath promised having our hearts cleansed by Christ's Blood which the sprinkling figured under the Law from the conscience of guilt and the love and power of sin and our bodily practice purified from uncleanness typified by the washings under the Law and federally signified by our Baptism 23. Let us hold fast the profession of our faith without wavering for he is faithful that promised 23. Let us against all subtle deceitful Adversaries and against all
ye have For he hath said I will never leave thee nor forsake thee 5. Let your hearts be kept free from the love of Money and the sinful desires cares and fears and troubles which thence arise and be content with God's Allowance be it less or more for his Promise to Joshua is applicable to all the Faithful I will never fail thee nor forsake thee 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me 6. And as to our Dangers or Sufferings from men on the same account we may say as David did having the same Relation to God and the same Promises The Lord is my helper I will not fear man c. further my sin giveth me cause to fear that God may use them as the chastising Instruments of his Displeasure 7. Remember them which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their conversation 8. Jesus Christ the same yesterday and to day and for ever 7 8. Remember your Bishops or Guides both the Dead and Living who have spoken to you the Word of God Remember what Doctrine they taught you and how faithfully they preached and owned it in suffering and consider what was the main end of all their Doctrine and Life even Jesus Christ who is and will be still the same and no new Gospel or Doctrine which Corrupters do cry up 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein 9. Be not carried about as Children in a strong Wind Ephes 4.14 with various Doctrines or such as are new and strange to the Church of God for Christ and his Gospel being but one and the same still your duty and interest lyeth in establishing your hearts in the Doctrine and Covenant of Grace through Christ which is your Strength and the Bread of Life and not to Judaize and turn back to the shadowy abolished Ceremonies in Sacrifices and difference of Meats which did not truly purifie save and profit those that used them 10. We have an altar whereof they have no right to eat which serve the tabernacle 10. We are not without a more holy and profitable Sacrifice and sacred Food than theirs even Christ who is The Lamb of God that taketh away the sins of the World whose saving Sacrifice we feed on by Faith and commemorate in our Communion whose broken Body and his shed Blood they did not partake of who offered Beasts in Sacrifice in the Service of the Tabernacle as we now do but were employed about the shadows of it And those that stick still in these abrogated Rites have no Right to our Altar 11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp 12. Wherefore Jesus also that he might sanctifie the people with his own blood suffered without the Gate 11 12. For as the Beasts slain for Atonement whose Blood was brought into the Sanctuary was not to be eaten by the Priest but burnt without the Bounds of the Camp of Israel So Christ when he was to be offered to sanctifie the People with his Blood went without the Gates of Jerusalem to suffer signifying that as they rejected him as unworthy to live with them so he departed from them and their Political and Legal State 13. Let us go forth therefore unto him without the camp bearing his reproach 14. For here have we no continuing city but we seek one to come 13 14. So let us go out to him from the Jewish State and Ceremonial Law and also from the Heathen World and submit to the Reproach of the Cross which must be expected We must forsake both the Jewish Policy and the World or else we cannot follow Christ for the Christian Church is not fixed as the Jewish was to Jerusalem to one City nor have we any fixed state on Earth in which we may glory as our Home or abiding place but by faith in God's Promises through Christ we hope and seek for one to come even the new and heavenly Jerusalem 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 15. Therefore instead of Jewish Sacrifices let us by Christ our great interceding High Priest offer daily to God the Sacrifice of Praise from a believing thankful heart and give thanks to him for Christ and all his Gifts and this hearty sincere Fruit of our Lips will be more acceptable than the Fruits of the Earth or any bloody Sacrifice of Beasts 16. But to do good and to communicate forget not for with such sacrifices God is well pleased 16. But there is another sort of Sacrifice very pleasing to God also which you must not forget even Beneficence and Bounty doing all the good you can and communicating to the relief of those that need Note The name of Sacrifice and Altar as well as Priests used as here by allusion or similitude to those of old may lawfully be used as here they are and were by the primitive Christians even as the Lord's Day was called the Christian Sabbath It is no dishonour to Christ to say that we may offer Sacrifices acceptable unto God so it be but in subordination to his Sacrifice as our Gospel-worthiness is but subordinate to his Meritorious Righteousness 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you 17. God that hath made the Bishops or Pastors to be your guiding Rulers in Church-Affairs obligeth you to obey them and to submit your selves to their Government and not to live as unruly or in confusion for the charge of watching for your Souls is committed to them so far as belongeth to their Office by teaching publickly and privately and personally watching over the State and Conversation of every single Person to their power and instructing exhorting reproving comforting entrusted with the Administration of the Seals of God's Covenant and with your publick Church-Communion by judging of men's capacity and receiving or excluding binding or loosing by the power of the Keys And of all this they must give account to God which as it will be terrible to them if they be unfaithful so it will be to you if their faithfulness be without success which else will be to the joy of them and you And they have not any constraining power of the Sword and can govern and profit you only as voluntary by your own consent and therefore as you love your comfort and regard them and their Labours and Comfort obey them by obeying God's Word which they
chosen the poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him 5. Consider how God himself confuteth your over-valuing rich men and vilifying the poor Is it not mostly of the poor that your Churches consist Is it not them that God hath chosen poor in the World but rich in Faith to be here made Heirs and hereafter Possessors of that Kingdom of Glory which he hath promised to them that truly love him 6 7. But ye have despised the poor Do not rich men oppress you and draw you before the judgment seats Do not they blaspheme that worthy name by the which ye are called 6 7. Yet you despise the poor whom God himself chuseth and honoureth And doth not your own experience and suffering condemn you Who is it but rich men that oppress you by tyranny and draw you like Malefactors before their Courts of Judicature Do they not blaspheme the name of Christ and reproach your Religion 8. If ye fulfil the royal law according to the scripture Thou shalt love thy neighbour as thy self ye do well 8 I persuade you not to hate men for their riches but not to think that these allow you so partial a differencing If you obey God's great Command as the Scripture teacheth you to love all sorts of your neighbours as your selves according to the various degrees of their truest amiableness be they rich or poor you then do well 9. But if ye have respect to persons ye commit sin and are convinced of the law as transgressors 9. But if you thus inordinately respect men differently for their wealth not only the Gospel of Love but the Law of Moses convinceth you as sinners Exod. 23.3 Lev. 30.15 Deut. 1.16 17. 10. For whosoever shall keep the whole law and yet offend in one point he is guilty of all 11. For he that said Do not commit adultery said also Do not kill Now if thou commit no adultery yet if thou kill thou art become a transgressor of the law 10 11. And that Law condemneth all that continue not in all things therein written to do them and we are bound by God's Law inforce to universal Obedience If you keep all other Commands and presumptuously break one you are contemners of the Law and so interpretatively break all 12. So speak ye and so do as they that shall be judged by the law of liberty 12. And though you are delivered from Moses's Law and the Covenant of Works remember that Christ is your King and Law-giver and you are not lawless therefore so speak and so do as they that are under his Law of Liberty and Grace and shall be judged by it by Justification or Condemnation 13. For he shall have judgment without mercy that hath shewed no mercy and mercy rejoyceth against judgment 13. For though this be a Law of Mercy it will condemn the unmerciful without mercy It hath its conditions of life or death though none but what consist with Grace But the merciful shall find mercy at Judgment And God's mercy in Christ as the cause and their mercy to men for his sake as the condition will prevail against condemning Judgment 14. What doth it profit my brethren though a man say he hath faith and have not works can faith save him 14. Is not a meer wordy Profession an unprofitable thing to your selves as well as to others Will professing Christianity and saying you believe profit you to Salvation if you obey not Christ and live not according to the Gospel 15 16. If a brother or sister be naked and destitute of daily food And one of you say unto them Depart in peace be you warmed and filled notwithstanding ye give them not those things which are needful to the body what doth it profit 15 16. Will good words cloath the naked or feed the hungry Is it not like a mocking of them 17. Even so faith if it hath not works is dead being alone 17. Even so your notional knowledge and belief and the bare professiâ—n of Faith if it produce not the fruits of Obedience Love and Mercy is but an uneffectual dead thing in it self shewing a dead Soul and is dead as to your Justification and Salvation 18. Yea a man may say Thou hast faith and I have works shew me thy faith without thy works and I will shew thee my faith by my works 18. Any one may say to this man if thy Religion be sound it will have life and power and be known by its fruits Canst thou shew and justifie thy Religion or Belief without any good works or fruits as I can do mine by them 19. Thou believest that there is one God thou doest well the devils also believe and tremble 19. It is part of thy Religion to believe that there is One God This is well done it is a most fundamental Truth but it saveth not the Devils that believe it and tremble 20. But wilt thou know O vain man that faith without works is dead 21. Was not Abraham our father justified by works when he had offered Isaac his son upon the altar 20 21. But art not thou a vain man that knowest not that Faith is but a dead Opinion uneffectual to justifie and save if it be uneffectual to Works Dost thou not discern how plainly the Scripture confuteth thee Was it not Doing in Faith or a Faith that caused working Obedience by which Abraham was justified who was the Father of the Faithful when he offered his Son Isaac and God said Gen. 22.16 Because thou hast done this thing and hast not withheld thy Son thy only Son in blessing I will bless thee c. 22. Seest thou how faith wrought with his works and by works was faith made perfect 22. You may see that his Faith made him obey God's Command and the obedient working of it did constitute it a sound effectual Faith without which it could not justifie him 23. And the scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God 23. And this is the true sense of the Scripture which saith Abraham believed c. that is he so far believed and trusted God as to offer up his Son and this trust working by such Obedience or this practical effectual trust was so accepted by God that though he was not perfect without sin God accounted him a righteous man that was meet for the free Salvation of his Grace and to be called The Friend of God 24. Ye see then how that by works a man is justified and not by faith only 24. You see then that by such necessary doing God's will which is the product of an effectual Faith and sheweth it to be lively and sincere and not a dead Opinion a man is accounted just by God accordâ—ng to the Covenant of Grace through Christ and not only by bare believing or not by believing only without
But above all things my brethren swear not neither by heaven neither by the earth neither by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation 12. And I must specially exhort you to avoid customary needless swearing by Heaven or Earth or any oath but let Yea and Nay serve you and be true of your word that you be not drawn into a just suspicion of falshood or condemned for prophaning the name of God Note 1. That this is so far from forbidding necessary oaths for ending strife that it is but to confirm them by preserving the due reverence of them 2. The true nature of an oath is by our speech to pawn the reputation of some certain or great thing for the averring of a doubted lesser thing and not only as is commonly held an appeal to God or other Judge As to swear by the Fire by the Temple by my Faith or Truth by the Life of Pharaoh by the Heavens c. is as much as to say If this be not true then the Fire burneth not the Temple is not holy I am a Lyar Pharaoh is no King as sure as Heaven is Heaven c. so the Lord liveth is This is as true as that God liveth 13. Is any among you afflicted let him pray Is any merry let him sing psalms 13. In your affliction have present recourse to God by prayer in Faith and Hope and when you are chearful and merry turn it to God's praise and thanksgiving for his mercies in singing holy Songs to God Note That it is not only David's Psalms that they are tyed to but such as are by men fitted to their proper cases which confuteth them that condemn all humane Forms of composed words in God's Service 14. Is any sick among you let him call for the elders of the church and let them pray over him anointing him with oil in the name of the Lord 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him 14 15. When any of you is sick let him send for the Bishops of Pastors of the Church and let them pray over him anointing him with Oil in the name of the Lord as a sign and means which he hath appointed for miraculous Cures And if it be the Prayer of Faith and he be a person capable and fit for that deliverance it shall recover him from his Sickness and God shall raise him and if his Sickness be a corrective punishment for any sin that he hath committed God will forgive him and take off that penalty if he repent Note 1. That this implieth that each Church had divers Elders And whereas Dr. H. thinks it meaneth one single Bishop who the Ancients say visited all the sick you may see then how great their Diocesses were Should all the sick men in London or in many Counties send for the Bishop he would come but to a few of them at least forty or eighty Miles off But it will be said He may do it by others And why not give Orders and Sacraments by others as Lay-men now use the Keys And if the work be proper to Bishops those others then are made Bishops if not others may do it 2. Anointing being healthful to dry bodies in those hot Countries was used by Christ's appointment for miraculous Cures and never made a Duty or Sacrament to continue when Miracles cease 3. Sicknesses are usually corrective punishments for sin and to forgive the sin as to that penalty is to remit the punishment and heal the sick 4. The promise of pardon and recovery presupposeth the person penitent and fit for that deliverance 16. Confess your faults one to another and pray one for another that ye may be healed the effectual fervent prayer of a righteous man availeth much 16. Therefore Penitently confess your faults to one another especially to the Elders that visit you and pray one for another for this is the likely way of your recovery The effectual fervent instant Prayer of a Righteous Man is of great force or prevalence Note 1. An impenitent man is unfit for Pardon and therefore for deliverance from punishment and he that doth not penitently confess and bewail his sin cannot be judged a true Penitent and therefore cannot be prayed for with that Faith and Hope as we may do for the Penitent 2. This is not to be a customary thing or only to a Priest but it 's a duty both in Sickness and Health wherever the expression of Repentance to others is a duty By which alas we know how rare true Repentance is when even professors of Zeal in Religion are sharp in censuring and blaming others and except a very few humble Souls if they be never so justly blamed or reproved do swell against the reprover with pride and indignation as if he were their Enemy And they that separate from the Churches for want of Discipline are earnest for it for others but cannot bear it on themselves nor so much as endure a confutation of their errors but take him to speak against Godliness who speaketh against their mistakes and faults and two many like the Prophane will turn again and all to rend him 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six months 18. And he prayed again and the heaven gave rain and the earth brought forth her fruit 17 18. Think not that Prayer is a vain or uneffectual thing though we be frail and faulty men Elias was but a man liable both to sufferings and to a troubled mind in them as we are yet on his earnest Prayer it rained not on an Idolatrous Persecuting Country for three years and a half and at his Prayer it rained again and the Land was fruitful 19 20. Brethren if any of you do err from the truth and one convert him Let him know that he which converteth the sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins 19 20. I beseech you Brethren be neither negligent or dispairing to the cure of men in error nor yet impatient with those that would detect your Errors and convince you and bring you to Repentance as proud impenitent Persons are But know that as all men alas are too prone to error if any man err from the truth through ignorance or a corrupted will and one convert him he that converteth a sinner from his error in mind or life doth not only do that which tendeth to save his life from Gods punishing stroak but also shall save his Soul from everlasting death and procure the Pardon of his manifold sin not only so far that the Church but God himself shall receive him into a reconciled state Note 1. That error and sin are the
with holy Resolution and soberly watch and keep up your Hope until the end for that glorious effect of Redemption and Grace which you shall see and enjoy at the day of Christ's glorious appearing which will answer all your Hopes 14. As obedient children not fashioning your selves according to the former lusts in your ignorance 14. And as obedient Children of God to whom you are reconciled no more living as you did in the time of your ignorance in fleshly lusts and worldly vice 15. But as he which hath called you is holy so be ye holy in all manner of conversation 16. Because it is written Be ye holy for I am holy 15 16. And as Children must be like their Father and they must please God who will be saved by him therefore as he that hath called you is a holy God and Saviour be ye a holy People for so God requireth Be holy for I am holy 17. And if ye call on the Father who without respect of persons judgeth according to every mans work passe the time of your sojourning here in fear 17. And if you call God your Father and call on him who without respect of persons for any worldly difference judgeth all men according to their works let the thoughts of his Holiness and future Judgment cause you to pass the time that you as Sojourners wait for Christ's coming in holy cautelous obedient fear 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers 19. But with the precious blood of Christ as of a Lamb without blemish and without spot 18 19. For the preciousness of the price which redeemed us tells us the great worth of our Salvation from sin and misery which was not with silver and gold or any corruptible price but it was with the precious blood of Christ the spotless Lamb of God that ye were redeemed from the vain Ceremonies and Traditions which you were bred up in and from your sinful conversation 20. Who verily was fore ordained before the foundation of the world but was manifest in these last times for you 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God 20 21. Whom God had sore-ordained to this blessed Office before the foundation of the World but though oft prophesied of was not incarnate and manifest in the flesh till these last times even for you that live since his coming who are not by him drawn as we are falsly accused from the true and only God but by him are taught the true knowledge of God and to believe that God to be God indeed wise good and almighty who raised Christ from the dead and gave him glory and so that your Faith and Hope might be ultimately in God alone by Christ's Mediation 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart fervently 22. And as you have purified your Souls from former Errour and Sin by obeying the Gospel by the work of God's Spirit unto unfeigned love of Christian Brethren be sure to keep up that Love and with a pure heart and deep affection to love each other 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever 23. Seeing you are not only Brethren by corruptible generation and relation but of incorruptible seed by the Word of God who liveth and abideth for ever and so must your incorruptible love to each other which is part of your incorruptible nature 24. For all flesh is as grass and all the glory of man as the flower of grass the grass withereth and the flower thereof falleth away 25. But the word of the Lord endureth for ever And this is the word which by the gospel is preached unto you 24 25. For all flesh and all its glory is a fading dying thing like the grass and flower But God's Word is everlasting Truth as Christ the Author is and is our Guide to an Everlasting Life And this true Word is it which we preach to you by the Gospel and bespeaketh endless constancy in your holy love and obedience CHAP. II. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies and all evil-speakings 2. As new born babes desire the sincere milk of the word that ye may grow thereby 1 2. Lay aside therefore and renounce all naughtiness and all deceit and hypocrisy or counterfeiting and all envy and all speaking evil of others And as new born babes desire and seek and drink in the rational Milk or intellectual without fraud and mixture that you may grow up to Salvation by it which the mixture of heresie or hypocrisie would vitiate and invectives against others would but turn it against your selves 3. If so be ye have tasted that the Lord is gracious 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious 5. Ye also as lively stones are built up a spiritual house and holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ 3 4.5 And if you are Christians indeed and have had a Spiritual relish of the love of God in Christ you must suppose his Church to be like an House in which every stone is a living man and Christ is the chief Foundation stone as the Lord of Life on whom all the building is erected rejected indeed by the Jewish and Heathen Rulers but chosen of God to this blessed Office and more Precious than any Pearl and so coming to him the Foundation as so many living stones your selves you being cemented to him and to one another are made one Spiritual House of God yea as a Temple in which you are all Priests to offer Daily Sacrifice to God which he will accept through the Intercession of the great High Priest Jesus Christ For your Prayer and Praise may be thus accepted Think thus of Gods House and you may be for sweeping and repairing it but you will never be for dividing dismembring or separating from it 6. Wherefore it is contained in the scripture Behold I lay in Sion a chief corner-stone elect precious and he that believeth on him shall not be confounded 6. This the Scripture foretold saying I lay in Sion c. That is I set over the Church a Saviour and a King on whom the Church shall be sounded And none shall be put to shame by the frustration of their Faith Hope and Obedience who put their trust in him 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner 8. And a stone of stumbling and a rock of offence even to
sederall sign with God and Man like Christ's own Sacraments at least in a great part and then to make the these Test and Condition of Christian Communion ejecting and silencing all Christ's Ministers and cutting off all Christians from Church-Communion who dare not use them lest thereby they break the Law of God The Second General Epistle of PETER the Apostle CHAP. I. 1. SImon Peter a servant and an apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord. 1 2. Simon Peter c. to all Christians who have obtained the same precious Faith with us which is founded in the precious price of our Redemption and advanceth us to the dignity of being Sons of God through the Righteousness of God which is manifested in his way of justifying us by the Merits of Christ's perfect Righteousness Grace and Peace which are the greatest Blessings that Man is capable of on Earth be multiplied to you which must be only through the Knowledge of God and of Jesus our Lord. 3. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue 3. As his Divine Power hath in and by Christ provided and given us all things necessary to Life present and everlasting and to Godliness which is the right use of this Life and the way to a better and this through the Knowledge of Christ who hath called us to future Glory and present Vertue Note some read it by Glory and Vertue and expound it by the Voice from Heaven that called Christ the Beloved Son and the vertue or power of signal Miracles 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust 4. By which Calling are given to us exceeding great and precious Promises even God's Covenâ—nt of Grace sure and sâ—aled that by these as his Deed of Gift or Instrument conveying to us our Right to Christ and Grace and Glory we may be made partakers of the Divine Nature not only relatively as it is in Christ but also inherently as it is the Renovation of our own Souls to a holy Inclination Godward by the Spirit of Adoption like the love and likeness of a Child to the Father being advanced hereby above the sensual corrupt Nature and escaping the pollutions of fleshly Lusts which the World is defiled with and would defile us by Note Though a Nature strictly signifie some essential part or inseparable Inclination it here signifieth a holy Inclining Habit called A Nature by resemblance it being not the effect of a meer Art or Opinion but a fixed Complacency Love and Bent of the Soul towards God and Holiness and Heaven 5. And besides this giving all diligence add to your faith vertue and to vertue knowledge 6. And to knowledge temperance and to temperance patience and to patience godliness 7. And to godliness brotherly kindness and to brotherly kindness charity 5 6 7. And having the Divine Nature let diligent Exercise reduce it to particular holy Habits As you are Believers let your Faith shew it self in holy Strength and Fortitude in all that is your duty and to that add a daily increase of Knowledge in the things of God and to that add a careful mortifying all fleshly Lusts and abstaining from all forbidden Sensuality and to that add Patience of Mind under all Wrongs Crosses and Afflictions and to that add a zealous holy heavenly Observance of all the duties of the first Table or of Religion publick and private and to that add a special Love to all Christian Brethren and Friends And let all grow up to that highest Love to God and to all men as he is interessed in them with an Addictedness to do them all the good you can which is the top of all our Graces 8. For if these things be in you and abound they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ 8. If you have these blessed Graces of Sanctification you will be clearly differenced from formal Hypocrites whose Faith and Religion is but a barren unfruitful Speculation an Art and not the Divine Nature 9. But he that lacketh these things is blind and cannot see far oft and hath forgotten that he was purged from his old sins 9. But he that bâ—asteth of his saith without these vertues is like a pur-blind man that can see nothing but what is just near to him Could they with a lively faith foresee the things to come it would waken their sluggish Souls to all this And could they rightly look back to their Baptism they would remember that they there vertually vowed all this and were sacramentally washed from their old sins 10. Wherefore the rather brethren give diligence to make your calling and election sure for if ye do these things ye shall never fall 10. Therefore see that ye use your utmost diligence in the things aforesaid that your Calling and Election may thereby be made firm stablished and sure For if you do these things you shall not miscarry nor come short of Salvation Note It is a frivolous Contention that is raised about this Text some disputing that it is only meant of sure Notification to our Consciences and some that it is to make us meet Objects of God's Decretive Election and to make an uneffectual Calling turn to a more effectual By Election is oft meant God's actual taking us out of the World into the Church and is the same with Calling The Greek here signifieth to make firm and not only to make known God's Promise is our Title to Salvation This Promise maketh Faith the Condition of our first Right but the Fruits of Faith the Condition of our continued and final Right to Salvation Therefore as there is somewhat on our part necessary to our first Justification besides God's part so is there something more on our part necessary to our Right to Salvation if we survive our Initiation which Christ describeth Mat. 25. And the doing of this making us capable Receivers of God's free Gift may as properly be said to make it sure as our Faith to justifie us that is It maketh up our Title to Life which else would be defective and so maketh our Calling and actual Election to be confirmed and sufficient on their part and not frustrate as to their end And then being made firm and valid in it self it follows that our Title may the easier be known to us 11. For so an entrance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ 11. And your Baptismal Faith and Covenant proving not ineffectual
and it shall be made so like as that the same men shall inhabit both c. These are doubts which I think it must be the day of performance that must resolve As also whether accordingly there were other Heavens and Earth destroyed for sin before the Creation of this But Christians care should be to be diligent to be found in a state of safety and peace and without spot and blameless and leave unknown things to God and then whatever this blessed change be we shall have our part in it 15. And account that the long-suffering of our Lord is salvation even as our beloved brother Paul also according to the wisdom given unto him hath written unto you 15. And think not that God neglecteth you by delays but that he suffereth the wicked World so long that he may gather all his Chosen to Salvation that are yet to be born and called as Paul hath shewed Rom. 9. 16. As also in all his epistles speaking in them of these things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other scriptures unto their own destruction 16. Note 1. They that refer in which to these things and not to his Epistles pervert the Text for it puts in which as contradistinct to other Scriptures and not to other things And it 's many other things much more than these that were wrested to destruction And Peter himself even here speaketh as hard things of this as ever Paul did 2. It pleaseth God to put hard things in the Scripture for our exercise 3. Yet it is mens ignorant instability that wresteth such to their destruction For there is as much very plain as may bring men to Salvation And if as to the difficult parts they will 1. But search as humble Learners 2. And not take on them to know before they do but confess their ignorance it may stand both with Salvation and the Churches Peace 3. And if they must by men be inclined to either side let them say plainly I hold not this by Divine Faith as part of my Religion but as an Opinion on the trust of Man 17. Ye therefore beloved seeing ye know these things before beware lest ye also being led away with the errour of the wicked fall from your own stedfastness 17. The scope of what I have said is to warn you that having timely notice of all these things ye most diligently take heed lest any of these sensual Professors or Heretical Backsliders or Scoffers deceive you in wavering or unbelief or heresie or sensuality to fall from your spiritual stedfastness in Faith and Hope and Holy living 18. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever Amen 18. But contrariwise labour diligently to grow in all grace in Faith Love Holiness Patience Hope c. and in the Knowledge of our Lord and Saviour Jesus Christ his Person Office Undertaking Performance Humiliation Resurrection Doctrine Example Spirit Intercession Glory Kingdom and Judgment That as Glory belongeth to him you may glorifie him now and in the sight of his Glory for ever Amen The First Epistle of JOHN the Apostle CHAP. I. 1. THat which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life 1. Whereas there are of late many Heresies sprung up about the Person Doctrine and Works of Christ I shall declare to you that which was from the beginning his Godhead or say others that of him which was decreed from Eternity or as others that which is true of him from his beginning or Incarnation and that same Christ whom we have heard and seen with our Eyes and looked on and our Hands have handled even the Humane Body of Christ the Word of Life Or as others that Gospel which we have heard that Person and those Works which we have seen and him whom we have handled as these concern the Gospel of life 2. For the life was manifested and we have seen it and bear witness and shew unto you that eternal life which was with the Father and was manifested unto us 2. For Christ who is Life in himself and the Fountain of Life to us was manifested in flesh and we have seen him and bear witness and preach to you the Eternal Divine Life and Nature of Christ which was eternally one with the Father and was manifest to us 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ 3. I say we declare to you that of Christ which we our selves have seen and heard that so what we had by seeing and hearing you may have from our Testimony who have seen and heard Christ himself and so you may by our communication partake of the same Faith and Grace as we our selves do and may continue in our Communion and that is no other then to have the same Father and Saviour from and with whom it is that we have communication and communion and not to turn from them 4. And these things write we unto you that your joy may be full 4. And the end of my writing this to you is the compleating of your own Joy and Salvation 5. This then is the message which we have heard of him and declare unto you that God is light and in him is no darkness at all 5. The first and great part of Christ's Doctrine and our Message is to teach us to know God himself and first that he is Light and in him is no darkness at all Note 1. The Apostle telling us what God is speaketh in the Abstract to let us know that it is his Essence and not a meer Accident that he meaneth And as God's Image in Man's Soul hath three essentiating faculties Vitality Vnderstanding and Will which are eminently self-motions Light and Heat or resembled by these so God is here called LIFE v. 1. LIGHT v. 5. and LOVE c. 4 v. 8. 2. When God is called LIGHT it is spoken but metaphorically and signifieth his KNOWLEDGE or WISDOM as it is his Essence and as Communicative giving the Light of Knowledge to all that have it and wisely Ruling them by his Laws And also the GLORY of this and all his perfections as refulgent to the Creature For Glory and Light are oft the same in sense 3. When it is said There is no darkness in him it meaneth No Ignorance nor Privation nor Vncomfortableness as Darkness is 6. If we say that we have fellowship with him and walk in darkness we lie and do not the truth 7. But if we walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all
friendly Converse the more comfortable 2. By Elect Sister here again some think he meaneth another Church but it cannot be proved The Third Epistle of JOHN 't is most likely the Apostle 1 THe elder unto the well beloved Gaius whom I love in the truth 2. Beloved I wish above all things that thou mayest prosper and be in health even as thy soul prospereth 1 2. My love to thee for the Truths sake which thou adherest to maketh me wish earnestly that as thy Soul prospereth so may thy Bodily Health for the service of God and thy Soul 3. For I rejoyced greatly when the brethren came and testified of the truth that is in thee even as thou walkest in the truth 3. Note 1. Soul-Mercies are the greatest Mercies and matters of greatest joy for one another 2. Good Reports of our Brethren is a duty tending to the comfort of Ministers and Friends 4. I have no greater joy than to hear that my children walk in truth 4. Note True Ministers rejoyce more for the welfare of men's Souls than in Preserments Wealth or Worldly Honour 5. Beloved thou doest faithfully whatsoever thou doest to the brethren and to strangers 6. Which have born witness of thy charity before the church 5. It is well done of thee as a sincere Christian that thou shewest so much love and help both to the Brethren of the Church with thee and to Strangers in their Banishment and Travels Which divers have here testified before the Church to thy praise 6. Whom if thou bring forward on their journey after a godly sort thou shalt do well 7. Because that for his name's sake they went forth taking nothing of the Gentiles 6 7. And if thou further furnish and help them in their Travel it will be a laudable Christian Duty doing as to God's Servants who for Christ's Name sake went out of their Country to preach abroad or were persecuted out and took nothing of the Gentile Christians towards their Maintenance in their Travels 8. We therefore ought to receive such that we might be fellow-helpers to the truth 8. To entertain and further such is part of our duty for the propagating of the Gospel He that receiveth a Prophet in the name of a Prophet shall have a Prophet's reward 9. I wrote unto the church but Diotrephes who loveth to have the pre-eminence among them receiveth us not 9. I wrote for them to the Church my Testimonial and desire of their Reception but their Bishop Diotrephes who loveth to rule as pre-eminent among them receiveth nor us Jews or my Letters and Request to the Church for them 10. Wherefore if I come I will remember his deeds which he doth prating against us with malicious words and not content therewith neither doth he himself receive the brethren and forbiddeth them that would and casteth them out of the Church 10. Note 1. By remembring his deeds and words is meant sharp rebuking him before all at least 2. It 's like that this Diotrephes was Pastor or Bishop else he could not have cast such out of the Church At least he was some great man that usurpt that Power But sure no Lay-man did so early usurp the Keys 3. By this we see that the Pride of domineering Bishops began early to be Schismatical and divide the Church by Tyranny Yea it grew arrogant to oppose and reject the Beloved Apostle and maliciously to prate against him There is no Man or Cause so good but a malicious Bishop or other man may prate against it As there are few Mutinies dangerous in Armies unless headed by some Commanders so there are few Schisms much dangerous in the Church but those that are headed by Bishops or Clergy-men 4. It is uncertain whether it was to receive them to Communion or only to Hospitality that Diotrephes opposed But it 's like it was both because he cast out their receivers from Communion 5. It is not certain whether he did it on any difference of Opinion or occasional quarrel but it is most like it was that he was a Gentile Christian and too much despised the Jews as they censured and separated too much from the Gentiles Rom. 14. Gal. 2. Thus Separation on both sides soon began and even Peace-making Apostles could not be heard by the dividers 11. Beloved follow not that which is evil but that which is good He that doth good is of God but he that doth evil hath not seen God 11. Imitate not such proud hurtful uncharitable dividing Examples whatever it pretend to a hurtful uncharitable course is not of God such are not true Believers and know not God aright But it is doing good that must shew that we are of God By their fruit ye shall know them Note Clergy Roman Cruelty by Inquisitions Prisons Ejecting true Ministers c. shews that they are not of God though they pretend Power Order Unity Faith as if it were for God and Truth 12. Demetrius hath good report of all men and of the truth it self yea and we also bear record and ye know that our record is true 12. Both common report and his own good works and our true Witness commend Demetrius 13 14. I had many things to write but I will not with ink and pen write unto thee But I trust I shall shortly see thee and we shall speak face to face Peace be to thee Our friends salute thee Greet the friends by name 13 14. Note Kind Remembrances and Greetings are suitable to Christian Friendship The General Epistle of JUDE most probably the Apostle 1. JUDE the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Jesus Christ and called 2. Mercy unto you and peace and love be multiplied 1 2. Note Men being judged of according to their professioâ—â— all Christians are called sanctified persons 3. Beloved when I gave all diligence to write unto you of the common salvation it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints 3. Note 1. The common Salvation signifieth but tâ—aâ— way to Salvation which all must go in that will be savâ—d God's high-way to Heaven Christ and his Gospel 2. The Apostles writing more against Hereticks and Jews than Heathens tells us that the Church hath more cause usually to defend the Truth against pretended Religious Zealots and Sects that are erroneous than against open Pagans who are not animated by so much blind Zeal against them therefore they know not the Churches case who fear none but pâ—ophane Enemies 3. Though Love and Meekness may be predominant in Christians earnest contending for the Faith against corrâ—pting Hereticks is oft a duty But if this be pretended for odious Censures Excommunications Persecutions or dividing Contentions against Christians of the same Faith for their differences about lesser things and for tolerable imperfections or for doubting of unnecessary Opinions Ceremonies
Forms or Humane Canons it will be no cover for the sin 4. It is the Faith first delivered to the Churches by the Apostles that corrupters deprave and we must contend for and must be the Test of our several differences 5. Keep Faith and Religion sound among its Professors and it will overcome the World 4. For there are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousness and denying the only Lord God and our Lord Jesus Christ 4. For there are crept in by little and little as in the dark some men that Christ had before told us should â—rise or God decreed to condemn for their sin ungodly men that though they did seem Christians have turned the Doctrine of God's Grace in Christ into a Doctrine and Practice of Lasciviousness and Licentiousness and denying Jeâ—us Christ who is the only Lord God and our Lord or the only God and our Saviour c. Note 1. One of Satan's chief ways against the Church and Religion is to corrupt it by Heresies 2. Corrupters creep secretly into the Church at unawares and do not openly bring in all at once 3. Though God ordain or decree no man's sin he both decreeth and foretelleth their condemnation for sin 4. It is ungodly mâ—n that are usually the great corrupters of the Church and Doctrine 5. Libertinism looseness and sensuality are the usual dangerous ways of such corruptions as being the way most suitable to man's corrupt Nature and which will have most followers 5. I will therefore put you in remembrance though ye once knew this how that the Lord having saved the people out of the land of Egypt afterwards destroyed them that believed not 5. As the Israelites perished in the Wilderness for Unbelief after all their miraculous deliverances from Egypt so shall revolters perish notwithstanding their Baptism and fair beginnings 6. And the angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darkness unto the judgment of the great day 6. And the Angels that stood not in their integrity but fell by sin God hath shut up as it were Prisoners in Chains though they go about all the Earth with temptations in certain expectations of fuller condemnation at the great day of Judgment 7. Even as Sodom and Gomorrah and the cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire 7. As Sodom c. were by fire from Heaven utterly destroyed by God's revenging Judgment 8. Likewise also these filthy dreamers defile the flesh despise dominion and speak evil of dignities 8. So these Hereticks dreaming of high Wisdom are turned to fleshly lusts and to despise Government and speak contemptuously or reproachfully of Superiors as if Christ hath freed men from Humane Rule and made all equal and all things lawful when yet they deny even Christ himself in some Essentials of his Person or Office 9. Yet Michael the archangel when contending with the devil he disputed about the body of Moses durst not bring against him a railing accusation but said the Lord rebuke thee 9. Yet Michael the chief Angel contending with a Principal Devil about the rebuilding of the Jewish Temple Zech. 3. durst not bring railing accusation but appealed to God Note 1. There are differences and superiorities among the Angels and Devils It seems by Dan. 10.13 21. that Angels have their several earthly Provinces in charge and that Michael was Prince of the Jews 2. The badness and vanity of Malignants will not justifie railing accusation against them when it may not be used against Devils yet their evil must be detected that it may be frustrated 3. By the Body of Moses some understand his buried Body which Satan would have idolized and others his Body in the Basket which Satan would have had drowned But by Zech. 3. it is more like to be the Temple Law and Jewish Policy called the Body of Moses as the Church is called the Body of Christ 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves 10. But these pretending to know what they do not speak evil of the things which they know not being proud and ignorant of their ignorance but what natural sense or reasonableness constraineth them to know their lust prevaileth against it and they live in debauchery as if they knew it not to be evil Note It 's the common mark of erroneous men to be confident where they mistake and to censure and speak evil fiercely of that which they never understood and to sin against that knowledge which they have or easily might have 11. Wo unto them for they have gone in the way of Cain and ran greedily after the errour of Balaam for reward and perished in the gain-saying of Core 11. Woe to them for they have imitated Cain in offering God a faithless Sacrifice and envying and persecuting them that do better And they are covetous worldlings that like Balaam would do evil for reward or gain And they have imitated Core in opposing Moses and Aaron Magistrates and Apostles and shall perish as they did 12. These are spots in your feasts of charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds trees whose fruit withereth without fruit twice dead plucked up by the roots 12. These are the disgrace of your Love-feasts and Communion which they turn into a Sensual Feast not fearing prophanation of excess Hypocrites like empty Clouds that water not the Earth but carried about with the winds of worldly Interest or Seduction like fruitless Trees twice dead and rooted up by Apostasie from their first profession Note It is a wonder that the Apostle no more reproveth them for admitting such to their Communion as it seemeth by these words they did 13. Raging waves of the sea foming out their own shame wandring stars to whom is reserved the blackness of darkness for ever 13. Unquiet fierce and raging persons who while they pour out ill words of others do but foam out their own shame Teachers they will needs be as Stars to the Churches but they are but Erratick Stars or Comets that shall end in endless darkness to themselves while they boast of Light to others 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousands of his saints 15. To execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him 14 15. Note 1. It 's like this Prophecy of Henoch was received by Tradition 2. This description sure is not of the
destruction of Jerusalem but of the great day of the Lord terrible to all the wicked and the malignant Adversaries of Godliness 16. These are murmurers complainers walking after their own lusts and their mouth speaketh great swelling words having mens persons in admiration because of advantage 16. These are men that swell and murmure and complain against Government and all that cross their Opinions or Lusts after which they walk and they use big and boasting words as men that were more knowing than all others in Philosophical Fancies and the Orders of Angels and Ages and Things above and of Christian Liberty c. and they extol the men for advantage of themselves and of their Sect who are their Leaders and chief Favourers 17. But beloved remember ye the words which were spoken before of the apostles of our Lord Jesus Christ 18. How that they told you there should be mockers in the last time who should walk after their own ungodly lusts 17 18. But remember the words which Peter and other Apostles have spoken heretofore that told you such men should come and keep to the first Doctrine of the Apostles 19. These be they who separate themselves sensual having not the spirit 19. These separate themselves into a distinct Sect as if they were above the Apostolical Churches but their actions shew that they are sensual carnal men not at all sanctified and guided by God's Spirit as the faithful be 20. But ye beloved building up your selves on your most holy faith praying in the holy Ghost 21. Keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life 20 21. But ye Beloved must be quite other men from these they build sensuality temporizing and separation upon Errour and proud self-conceit But you must build up your selves and one another in Holiness upon your Divine and most holy Faith They are sensual having not the Spirit You must as men in whom God's Spirit dwells and rules pray in the Holy Ghost even with those holy and fervent desires which the Spirit of God exciteth in you They are revolted from true Faith and Love You must by God's Spirit keep your selves in unfeigned Love to God and to his Truth and one another waiting in Faith and Hope for Eternal Life by God's Mercy in Christ 22. And of some have compassion making a difference 23. And others save with fear pulling them out of the fire hating even the garment spotted by the flesh 22 23. And as to your dealing with such erroneous men it must be differently as they differ even tenderly and compassionately with some and with others you must deal more fervently and sharply as with Lot in Sodom or men in a house that is on fire whose death if not quickly prevented you must fear and therefore be importunate with them But seek to save them all and not to use any violent or hurtful course And your selves must hate and avoid all degrees of filthiness and sensuality 24. Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy 25. To the only wise God our Saviour be glory and majesty dominion and power now and ever Amen 24 25. Now to him who is able in all temptations notwithstanding your own weakness to keep you stedfast in Faith and Holiness from falling into the snares of Heresie or Ungodliness and to present you faultless as being faithful and upright and your sins forgiven before the presence of his Glory at his coming that you may see him and stand before him with exceeding joy when the wicked are condemned I say to him the only God of Infinite Wisdom to our Saviour be Glory and Majesty and Dominion and Power now and ever so it will certainly be and such is the prayer of all the faithful The REVELATION of John the Divine CHAP. I. 1. THe revelation of Jesus Christ which God gave unto him to shew unto his servants things which must shortly come to pass and he sent and signified it by his angel unto his servant John 1. Note 1. It is eminently called the Revelation as being by Vision and Prophetick notice an extraordinary Revelation of future things 2. Beza well observeth hence the Order of God's Revelation to his Church First God himself is the Fountain he revealeth it to our Mediator as Man who knoweth all things as God that according to his Office he may be the Light and Teacher to his Church Christ revealeth it to Angels the Holy Ghost and Angels reveal it to Apostles and Prophets they reveal and record it to the Church where all must learn it but specially Teachers to tell it to the People 3. It is things to come that are here revealed therefore I cannot receive those two Learned mens Exposition who make it a History in a Prophetick style and say that most or very much of it was done before it was written 4. The word shortly made them expound almost the whole Book of things all fulfilled about Constantine's time or presently after Alaricus's sacking of Rome But shortly may signifie no more than 1. That these things will shortly be begun though not so quickly finished And 2. That a thousand years is with the Lord but as one day But I confess that so much as can be proved already done we must not feign to be yet to come 5. It is most like that this John was the Apostle but it 's not certain 2. Who bare record of the word of God and of the testimony of Jesus Christ and of all things that he saw 2 Who by this Writing truly telleth the Churches what Christ by his Angel told him as a faithful Witness of Christ and of all that he saw and heard in this Vision and Revelation some things that then were may be mentioned to introduce the Prophecy of things to come 3. Blessed is he that readeth and they that hear the words of this prophecie and keep those things which are written therein for the time is at hand 3. Note It is a desirable thing and an addition to that man's wisdom and happiness who understandeth this and all other Scripture Prophecies but this concludeth not that no other are blessed or that many attain that degree oâ— happiness For I think I never knew one suâ—h But the necessary parts of Christianity which are in this Prophecy mixt with darker passages all must keep that will be blessed 2. The Time of their beginning was at hand and the End not far off 4. John to the seven churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven spirits which are before his throne 4. I John send you this holy Greeting and Benediction Grace and Peace the greatest blessings be to you from the Eternal God and those Angels whom he hath made your special Guardians Note 1. That it is Angels
Christ â—hat hath his dreadful Justice as well as saving Mercy sendeth this Message Note Once for all here note that Churches were then named from Cities because Proximity was needful to Communion And among Christians there should be so great Unity that they that live in one Proximity like our Parishes or Towns should always be of one Church unless the uncapable multitude force them to divide in one City into many Churches in which still Proximity should be observed or unless the great Corruption or Violence of any Church do necessitate any to congregate by themselves for their safety and duty For if the faults of a Church and any of its Members be but tolerable Weaknesses it should not break their Communion but they should bear with and receive each other But if they are intolerable for which God disowneth and forsaketh them or their Worship they are no true Churches and must be forsaken of all as no true particular Christians and must be cast out 13. I know thy works and where thou dwellest even where Satan's seat is and thou holdest fast my Name and hast not denied my faith even in those days wherein Antipas was my faithful martyr who was slain among you where Satan dwelleth 13. I know with Approbation all thy good Works and that thou dwellest where Satan ruleth in the Heathen multitude having there an Idol-Temple and Roman persecuting Powers and that yet thou hast held fast the Profession of Christianity and not denyed me in Persecution even in the days when Satan's Instruments murder'd my faithful Martyr Antipas Note We have no other certain History of Antipas and his Case but only the uncertain stories of Metaphrasles and the Menology No doubt but there were many Martyrs whose History is not come down to us But Christ hath honoured Antipas by this sacred Record The time of his suffering is unknown 14. But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balac to cast a stumbling-block before the children of Israel to eat things sacrificed unto idols and to commit fornication 14. Though all this Good be found in thee I am offended that thou so connivest at the Heresie of the false Teachers as to permit some of them in your Communion who as Balaam for Gain taught Balac how to ensnare the Israelites into sin by Women so they lay Snares and Temptations before men by teaching them that it is lawful to eat things offered to Idols and to commit Fornication Note Had not this Church tolerated these filthy Hereticks in their Communion Christ would not have blamed them for their meer Neighbourhood 15. So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate 15. And thou hast yet in thy Communion some that hold the Doctrine of the Nicolaitans which maketh light of Adulteries which is hateful to me Note Christ hateth all such false Doctrine as corrupteth Faith or Manners 16. Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth 16. Repent of thy connivance at this wicked Sect and Doctrine and cast out them that will not be cured or else with the two-edged Sword which goeth out of my mouth I will shortly cut off these Hereticks and punish thee for bearing with them 17. He that hath an ear let him hear what the Spirit saith unto the churches To him that overcometh will I give to eat of the hidden manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it 17. Let no man disregard what the Spirit saith to the Churches To him that overcometh the manifold Temptations of Persecutors false Teachers and fleshly lusts I will give the bread of life that hidden Manna which is laid up in the heavenly Sanctuary even Christ and his Spirit and in the grace of that Spirit I will give him a Pledge and Title to Eternal Life and that new Name and Nature Holiness and the Divine Image the evidence of right to the heavenly Inheritance whose Nature and Worth none rightly know but those who receive it Thus shall it be done to them whom I will honour 18. And unto the angel of the church in Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet are like fine brass 18. To the Church of Thyatira Pastors and People represented by their Angel hear and regard this message from the Son of God whose glory and dreadfulness was signified by his appearing â—o me with Eyes like a flame and Feet shining as burnish't Brass 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more than the first 19. I know and commend thy good Works and Charity and Ministration to the Saints and thy Fidelity and constant Patience in Tryals and that thy last Works excel thy first 20. Notwithstanding I have a few things against thee because thou sufferest that woman Jezebel which calleth her self a prophetess to teach and to seduce my servants to commit fornication and to eat things sacrificed unto idols 21. And I gave her space to repent of her fornication and she repented not 20. Note 1. Even a few faults in a laudable Church may be a provocation to the Justice of Christ 2. Suffering corrupt Doctrines and Seducers in a Church is a sin which Christ will not pass by Suffering was not opposite to Banishing Imprisoning Killing For the Church had no such power or command But it was forbearing that sharp Reproof Confutation and Excommunication which was the Churches duty 3. Whether there were really a Woman among them that promoted this wickedness by pretence of Prophetick Inspiration or whether by the Woman Jezabel be meant the whole Sect of Nicolaitans or Gnosticks is uncertain But it 's certain that the Heresie tolerated was the same as was before reproved and that Paul was put so oft to write against viz. Fornication and Idol-Sacrifices pleaded for as lawful for Christians to partake of so they kept their faith and hearts to God 4. Impenitence after God's Patience and Warnings ripeneth men for Judgment 22. Behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the churches shall know that I am he which searcheth the reins and hearts and I will give unto every one of you according to your works 22 23. Instead of a Bed of Lust I will cast her and all her seduced Sect into a Bed of great Tribulation except true Repentance and Reformation prevent it so that all the Churches shall see my heavy Plagues on them and shall know that I discern and hate and judge the most secret lusts and sins and will judge you
Spirits of God sent forth into all the earth 6. Upon this glad tidings I lookt and saw Christ in the likeness of a Lamb wounded and bloody as he was sacrificed which signified that it was by the Merit of Redemption that he had his power over all And he seemed to have seven Horns and Eyes for the exercise of Government by Judgment and Victory over his Enemies and Illumination of his Church and the full notice of all that concerneth his Government which is done by the Spiritual Powers or Angels and Ministers whom he sendeth forth from God into all the Earth Or as others by the manifold Gifts of the Holy Ghost which is his Agent or Advocate on Earth 7. And he came and took the book out of the right hand of him that sate upon the throne 7. He that alone was worthy received Power from God both to open the Mysteries and execute them 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 8. Note Who were the four Living Wights here ill translated Beasts when one was a Man was before enquired but its hard to know only they seem to signifie some Greater than the Elders Some Papists think they were the four first Patriarcks and the Elders the Councils It s more probable than so that they were all the sorts of Ministers that were entrusted with the first gathering of Churches and sealing the Gospel by Miracles as distinct from the fixed Church-Bishops called Elders That is that they were Apostles Prophets Evangelists and Miracle-workers as such But all is doubtfull 2. That both the Living Wights and the Elders were men on earth is plain by their work here described They are Priests that in the sacred Assembly do by office Speak for and Lead the Church in offering up the Common Praises to God and also the Prayers of the Congregation That there be any Angels that resemble this office in Heaven we cannot conclude from so obscure a Text. Hence we see 1. That Church Guides are the Worshippers of Jesus 2. Though we cannot hence prove that Gods praises must be used with harps and Musicall Instruments they that use such have a fairer pretence hence to prove them lawful as doing Gods will on earth as John saw it resembled in Heaven than any can shew to prove it unlawful 3. Ministers in offering up the Churches praise and prayers are submediators under Christ 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 10. And hast made us unto our God Kings and Priests and we shall reign on the earth 9.10 Note 1. Christ is to be praised in the Church with a new song or Praises suited to his works of Redemption and his Glory and not only with the Jewish Psalms and Worship though those Psalms also may be used 2. Though the Collective phrase of gathering out of every nation c. makes some think that it is an assembly of Glorified Saints in the heavenly Jerusalem called the General Assembly of the first born and the Spirits of the perfected just that is here primarily meant it seems more probable that it is the Church on earth alone And that it is the first ages by Faith and the following also by some experience of the Churches deliverance by Constantine that mention reigning on the earth The Saints departed indeed shall judge the World To be Kings and Priests to God is to be endowed with Power and Honour and Holyness and employed accordingly in Gods administrations and Holy Worship 11. And I beheld and I heard the voice of many angels round about the throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 11. As I looked I seemed to hear innumerable Angels joyning with the Living Wights and Elders in the Praises of Christ for mans Redemption Note That this signifies the multitude of believers or of Ministers through all the World is not to be proved But that it is meant properly of Angels is most probable And it is to be noted that when the Living Wights are but four and the Elders but twenty four the Angels that praise Christ are millions and numberless So Heb. 12.24 Whence note that its ignorance that calls God more severe then merciful because it s but a few of this World that are sanctified and glorified when as the vast and glorious Regions above seem to Reason and by scripture to have so many millions of Angels that its like the damned are very few to them The greatest Kingdom is not near so great and glorious in comparison of one Jail and one Gallows as the Heavenly Regions are in comparison of this spot called Earth or the place of execution called Hell 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 12. These Angels joined with the Churches in the Praises of Christ ascribing to him in their Praise all Power and Glory c. as deserved by his Redemption of the World by his death Note Those Angels that joyn with us in Christs praises and are present in our assemblies and Guardians of us and them and pitch their tents about us and bear us up in their hands and rejoice in our Conversion and are ministring Spirits for our good are not so ignorant of us and our concerns and our prayers as some imagine We have many ignorant men that think they know more of our case here below than the Angels do when they scarce know so much as may keep them from being seducers and deviders of the Church They are sure but ill Guardians who know as little of our affairs as these men think Christ saith that the least Christians have their Angels who behold the face of God And why are they called their Angels and what do they for them with God if they know not our condition and concerns And though this will not warrant Praying to them which themselves in this book seem to disown yet we ought not to think that mistake of those ancient fathers and Churches to be greater than it was who thought that as Pastors on earth offer up the Congregations prayers and praises to God so there is an answerable office of Angels to offer them as from them to Christ who offereth them to God the Father And who thought as a man might pray a Minister to pray for him so he might do an Angel though it be an errour one is no more Idolatry than the other 13. And every creature which is in heaven and on the earth and under the earth and
advance the Papacy and its corruptions of Religion in so much that they make such Miracles one of the Chief Marks of their Church Gregories Dialogues and such other led the way and their monstrous Legends feign so many and so shamefully of St. Francis St. Dominick and multitudes more as makes men suspect that this tribe are the miracle-working beast not but that many miracles are true that are written of Gregory Naeocesar Martin and others by Euseb Socrat. Sulp. Severus Augustin c. Which were all for the confirmation of the Christian Faith and not for Popery And many of the Monks and others of whom these fictions are written were holy men and God did some wonders at their prayers And it is this which the Legenders take occasion from to add their multitudes of falsehoods and then to perswade men that all these were Miracles wrought for Gods attestation to Popery It being usual for that Clergy to persecute the living Saints that are not for their wills waies to canonize those as wonders of sanctity whose strictness and austerity is joined with subjection to the Papall dominion Such mens writings as Baronius Bellarmine Genebrard c. With their many false Councils and Jesuits that compass Sea and Land to promote the Papal Kingdom do seem much more fully to do the part of the second beast for the Papacy than the Poets Priests c did for the Heathen Idolatrous Empire And the Mark in their Right Hand or Forehead seemeth to be some professing Badge by which they tie themselves to worship the beast and his Image that is subject themselves by consent to the Papal Soveraignty Canons and Idolatry or corrupt Imagery and scenicall worship And herein the Papacy so far exceedeth the severity of the said Heathens that they do by the Laws of their Church put strict oaths upon all the Clergy to believe many new Articles of Faith and to obey the Pope yea and on Princes to exterminate aâ—l that the Pope will but call Hereticks and that those temporal Lords shall be excommunicated deposed damned that will not do it No man called by them a Heretick may so much as make a will or have the benefit of the Law no not of his liberty or life but be tormented in the inquisitions or burnt No Minister may preach Christs Gospel that is not a subject of the Popes nor any Christian else meet to Worship God no nor read the Bible in a known tongue but by this License and theirs that he empowereth These things are far more than to forbid buying and selling without the Mark of the beast or his name 18. Here is wisdom Let him that hath understanding count the number of the beast for it is the number of a man and his number is six hundred threescore and six 18. Here is work for the Sagacity of a sharp witted man Let such trie to find out the beast by the number of his name for it pleaseth not God more plainly to reveal it It is numeral Letters which denominate a man And the Letters are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in numbering signifie DCLVVVI or 666. About this name and number the Fathers Papists and Protestants are of many minds among themselves The first generall difference is whether it signifie the name of a Man properly or only some other mark that belongeth to him called his name And the next whether the name belong to a single person or to a state or policy or party Of the Protestants many think its a mans name but belonging to the Papacy in Common Junius taketh it for the Canon Law and Decretalls Broughton for Adonikam Ezra 2.13 Bright man reciteth these and divers names found out by divers fancies Titan Lampetis Ninetes Cacos Odegos Alethes Blaberos Palas Bascanos Amnos Adicos in Arethas Ecclesia Italica and Romaghnus All which he rejecteth and fasteneth on that which Irenaeus chose of old which is Lateinos And he thinks that this number of the name to be received was meant of the Greeks who were brought to submit to the Latin Church And so all the Greeks that so submit receiving the number are joined in the guilt and damnation with them that had the Mark or the Name it self This is clear that all they that only find out a name or number which are not imposed and by the subjects received speak not at all to the Text. It is only the receiving of the mark name or number that is here mentioned It is the subjects Badge If the racked word Lateinos be used as added to Catholick and put instead of Roman it may reach the Papists whose name and Badge now is to be Roman Catholicks as distinct from all others that are but meer Christian Catholicks But lately most Protestants take the number of the name to be but some characteristical acts or marks Some say It is the Systeme of Papal corruptions in doctrine and worship some as Mr. Potter make it the number of 25 as the square root of six hundred sixty six and he largely tells us how many waies it suiteth Rome But how is this number of 25 received as a Badge by reprobates Some say that Patriarchall and Metropolitan and such like Idolaters and Persecutors are the Image of Papacy and that PERIURY is the mark of the beast who by false Oaths bindeth all to him and to his Prelates so that who ever will not be Perjured by false and wicked oaths are not received into his Church nor tolerated by them And I read not in history that ever any party on earth did so long so violently bind men by wicked oaths and involve all sorts in heinous Perjury as the Pope and his Prelates have long done and do Abbot Vispergensis lamenteth it in his daies that Priests and people were commonly involved in Perjury Swear or Suffer is their Law and when interest requireth it unswearing and forswearing is as violently imposed and whole Countries absolved from their oaths to their Sovereigns PERIURY PERFIDIOUSNESS and PERSECUTION seem to be the mark of the Papall Dominion And as my old fellow Minister in the same Congregation Mr. Nath. Stephens saith The name of the beast seemeth likest to be his assumed Power or pretended authority to which it is that he maketh all to swear And the Oath or subjection is not to the Number but to the Power or Persons marked by that Number the Number being but the Name abbreviated and the Name the notification of the Party or Policy to which men consent But Mr. N. Stephens thinks that 666 is the time between the beginning of the Roman Monarchy according to Daniel's computation as it respected the Church which was in Pomper's time and the rise of Antichrist which he thinks was in 606. Anno Dom. and so is just 666 years For he taketh as many others do the title of Universal Bishop given Bonif. 3. by Phâ—cas to set â—p Antichrist first and the antecedent Fall of the Roman Empire
with us for it is towards evening and the day is far spent and he went in to tarry with them 29. N. Importunity is the means to prevail for Christ's presence even when he purposeth to stay 30. And it came to pass as he sat at meat with them he took bread and blessed it and brake and gave to them 30. N. Not the Sacrament but as the Master of the Family was wont to do save the peculiar holiness of his manner of doing it 31. And their eyes were opened and they knew him and he vanished out of their sight 31. It 's like partly by God's change on them and partly by Christ's more discernible discovery they knew him N. Though Christ rose in the same Body and was not yet fully glorified it was greatly changed so that he could appear and vanish when and where he pleased and be known or unknown to beholders 32. And they said one to another Did not our heart burn within us while he talked with us by the way and while he opened to us the scriptures 32. N. They told each other how they felt their hearts affected while he preached to them 33. And they rose up the same hour and returned to Jerusalem and found the eleven gathered together and them that were with them 34. Saying The Lord is risen indeed and hath appeared unto Simon 33 34. As soon as they came in among them the eleven first told these two that the Lord was risen c. 35. And they told what things were done in the way and how he was known of them in breaking of bread 35. Then the two also told the eleven and the company what they had seen and heard in the way c. 36. And as they thus spake Jesus himself stood in the midst of them and saith unto them Peace be unto you 36. N. We need not feign that he opened the door when he could appear and disappear when and where he would He did not lie hidden in some corner when they saw him so seldom in forty days but disappeared N. 2. Peace is the voice of a risen Saviour who purchased it so dearly and giveth it as the great Peace-maker 37. But they were terrified and affrighted and supposed that they had seen a spirit 37. If he had opened the door and come in as other men it 's like they would not have taken him for a Spirit 38. And he said unto them Why are ye troubled and why do thoughts arise in your hearts 39. Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have 40. And when he had thus spoken he shewed them his hands and his feet 38 39 40. Troubling thoughts are ready to surprize ignorant persons but Christ to suppress them appealed to their senses For man is apt to believe what he seeth and feeleth but is hardly brought to believe any thing above sense N. Spirits have not flesh and blood 41. And while they yet believed not for joy and wondered he said unto them Have ye here any meat 41. N. There was some belief called Hope or else they could not have had joy But it 's hard fully to believe great things which we desire through the power of fear lest it should not prove true 42. And they gave him a piece of a broiled fish and of an hony-comb 43. And he took it and did eat before them 4â— 43. N. 1. They dieted skilfully Broiling and Hony correct both the pituitous frigidity and the corruptibility of fish 2. Eating proved Christ to be no meer Spirit When Angels did eat they first took Bodies or else seemed to do what they did not Therefore glorified Bodies eat not because they are spiritual though not meer Spirits and have their sustenance without eating 44. And he said unto them These are the words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the law of Moses and in the prophets and in the psalms concerning me 44. N. This Testimony of Christ confirmeth the Law of Moses the Prophets and the Psalms to be the true Word of God 45. Then opened he their understanding that they might understand the scriptures 45. N. This was a greater effect of Divine Power to open mens understandings than to appear without opening the door The understanding of man is shut up against the understanding of things spiritual till Christ open it O pray for this opening 46. And said unto them Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day 46. This should not seem new or strange to you which the Scriptures so fully foretold 47. And that repentance and remission of sins should be preached in his Name among all nations beginning at Jerusalem 48. And ye are witnesses of these things 47 48. I have by Redemption purchased an Act of Grace and Oblivion a free universal pardon of sin to all that repent and will accept it as my gift This must be preached to all Nations and you must do it first by Office who are my Witnesses of the matter of fact 49. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem until ye be endued with power from on high 49. And the great Promise of the Holy Ghost for Miracles Tongues and Holiness as my Agent Seaâ— and Earnest I will quickly pour out upon you But wait together at Jerusalem till it be done and you be endued with the foresaid power from God 50. And he led them out as far as to Bethany and he lift up his hands and blessed them 51. And it came to pass while he blessed them he was parted from them and carried up into heaven 50 51. Afterward at the end of forty days when he had oft appeared to them and given them their Commission to go and Disciple all Nations baptizing them into the name of the Father Son and Holy Ghost teaching them to observe all things that he had commanded them promising to be with them to the end of the World Mat. 28.19.20 Mark 16.15 16. See Acts 1.9 N. Christ that parted from Earth with a Blessing will bless his Church here and for ever 52. And they worshipped him and returned to Jerusalem with great joy 52. Note Though their Lord was gone from them on Earth they were now assured that they had a King and Saviour in Heaven whence his influence would be most extensive and efficacious 53. And were continually in the temple praising and blessing God Amen 53. As they worshipped their glorified Redeemer so they continued together assembled in the Temple not yet alienated from all Jewish Worship praising and magnifying the Name of God who had bestoâ—ed a Saviour and his Grace upon them and had given the Church so gracious and glorious a Saviour and Head and done such wonders
to confirm their Faith Amen THE GOSPEL According to St. JOHN CHAP. I. IN the beginning was the WORD and the WORD was with God and the WORD was God 2. The same was in the beginning with God 1 2. The WORD which hath been since incarnate was in the Beginning before the world was made And this WORD was with God yea the WORD was God Thus this same WORD was in the Beginning of Time and causality with God being God 3 All things were made by him and without him was not any thing made that was made 3. He was a causal beginning to the whole Creation for all things were made by him nothing was made without him by the Father in creating or forming the World 4 In him was LIFE and the LIFE was the LIGHT of men 4. Being GOD and one with the Father he was especially LIFE even in and with the Father the Infinite Eternal self-living God and so he was Radically and Communicatively LIFE to the World even Intellectual Life by which he is the LIGHT of man as Intellectual and as Taught by Revelation Note It is usual with the Scripture and School Divines to ascribe by some eminency of attribution LIFE and POWER to the FATHER LIGHT and WISDOME to the Son and LOVE JOY and PERFECTIONS to the Holy Ghost yet so that the same also are attributed to each person in Common And so the WORD is said here to have LIFE as one with the Father and yet eminently to be this LIFE by the way of Intellective LIGHT and Illumination 5 And the LIGHT shineth in darkness and the darkness comprehended it not 5 And this LIGHT shineth communicatively unto this darkned World which receiving it but according to the mode and disposition of the receivers through their wilfull resistance receiveth the Illumination and Teaching so defectively as that most in Judea and elsewhere remain in darkness still 6 7 8. There was a man sent from God whose name was John The same came for a witness to bear witness of the Light that all men through him might believe He was not that Light but was sent to bear witness of that Light 6 7 8. God sent John Baptist before us as Elias to Preach Repentance and Faith in the Messiah as ready to appear and as a witness from God to prepare and call the Jews to receive him that was the true LIGHT of the World which himself was not 9 That was the true LIGHT which lighteth every man that cometh into the world 9. He is the true LIGHT who giveth all the world that Light which they do enjoy As the Lord and Spring of Nature he giveth all men their Intellectual Natural Light And as the Repriever and Restorer of blinded Intellects he giveth all men that measure of moral and restored Light and Revelation which they have 10 He was in the World and the World was made by him and the world knew him not 10. He was in the World in a more excellent manner than the Soul is in the Body for the world was made by him and therefore maintained by him and he at last appear'd to the world incarnate and yet the world knew him not in either of his apparances 11 He came unto his own and his own received him not 11. He came in flesh to his people the Jews and they not believing him received him not 12 But as many as received him to them gave he power to become the sons of God even to them that believe on his Name 12. But to as many as took him by unfeighed Consent for their Lord and Saviour even to them that believing him to be the Son of God and true Messiah did place all their trust in him for reconciliation with God and for Salvation to all these he gave Right to the State and dignity of Adoption which he purchased even to be the Sons of God as united to him and Heirs of the heavenly Glory 13 Which were born not of blood nor of the will of the flesh nor of the will of man but of God 13. Who as Children have a like nature communicated from the Parents so have a nature Holy and Divine by spiritual Life Light and Love inclined to do the will of God and to desire things Holy and Heavenly which nature is not produc't of meer natural generation nor of fleshly appetite and senses nor of any meer humane Documents or Laws but is the effect of Gods Grace by his sanctifying Spirit 14 And the WORD was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth 14. And the word that made the World assumed humane nature in which he dwelt as a better Tabernacle than that of shadows and we saw his Glory appearing in this Tabernacle in his Heavenly doctrine Life Mâ—â—acles and Transfigurations which shewed him to be the only begotten of the Father Glorious in the fulness of Grace and Truth which the shaddowy Tabernacle and Ceremonies did but prefigure 15 John bare witness of him and cried saying This is he of whom I spake He that cometh after me is preferred before me for he was before me 15. John pointed to him saying This is he even the King of Israel Though I am before him in time in my Ministry he is before me in Dignity and was before me in time also 16 And of his fullness have all we received and grace for grace 16. And as he is full of Wisdom and love of grace and spiritual life he as our Head communicateth so much as is meet for us and we receive greater measâ—â—e than were given under the Law even measures answerable to his new appearance and Covenant 17 For the Law was given by Moses but grace and truth came by Jesus Christ 17. For though Moses delivered legal Precepts Types and Ceremonies it is by Jesus Christ that we have Gâ—ace both for holiness and pardon and by him are the Real sâ—bstances which those shadoâ—s typified The measâ—â—e of Grace that the â—aithful had under the Law was through him the promised Messiah and the fuller measure under the Gospel is by his fuller access and communication to us as the Image on the Wax answereth that on the Sâ—gnet 18 No man hath seen God at any time the only begotten Son who is in the bosom of the Father he hath declared him 18. How little should we have known of God whom no man ever saw if his Son that is in the bosom of the Father had not declared him and his will to man Note I know not whether these words were the words of John the Baptist or the Apostles 19 And this is the record of John when the Jews sent Priests and Levites from Jerusalem to ask him Who art thou 20 And he confessed and denied not but confessed I am not the Christ 21 And they asked him What then Art thou Elias And he saith I am not Art thou
Extremities even at Death and to Eternity of Blessedness seeing he ever liveth by his Intercession to finish his saving Work for all that come by him to God◠Friends dye and all Worldly Helps may fail but Christ will never dye 26. For such an high priest became us who is holy harmless undefiled separate from sinners and made higher than the heavens 26. For our Condition required such an High Priest who is holy free from doing ill or suffering any more from any Enemies clean from all sin of his own and is separated from the Condition of sinful Man that dwells on Earth 27. Who needeth not daily as those high priests to offer up sacrifice first for his own sin and then for the peoples for this he did once when he offered up himself 27. Who had no sin of his own as the High Priests had and therefore for his own sin he needed not to offer any Sacrifice though he did it to perfect his undertaken Work for us Nor needed he offer often for the sins of the people for his once offering up himself was a sufficient Expiatory Sacrifice 28. For the law maketh men high priests which have infirmity but the word of the oath which was since the law maketh the Son who is consecrated for evermore 28. For the Law had none to make High Priests of but mortal Sinners but the Word of the Oath Psal 110. which was since the making of the Law maketh the Son of God High Priest who is holy sinless immortal and consecrated to an everlasting Priesthood CHAP. VIII 1. NOw of the things which we have spoken this is the sum we have such an high priest who is set on the right hand of the throne of the majesty in the heavens 2. A minister of the sanctuary and of the true tabernacle which the Lord pitched and not man 1. The sum of all that 's said is this We have such an High Priest who is advanced to the highest honour and power in Glory called God's Throne of Majesty in the Heavens As Man a Minister indeed or the prime Administrator but it is of the true and heavenly Sanctuary and Tabernacle not like that which was made by Man but which the Lord hath made for the glorifying of himself in his glorified Saints with Christ where we shall in presence worship him for ever 3. For every high priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat to offer 3. And he were no High Priest if he had nothing as Gift or Sacrifice to offer 4. For if he were on earth he should not be a priest seeing that there are priests that offer gifts according to the law 4. And if he were on Earth he should not be a Priest according to the Law because there are such already and it was entailed on the Line of Aaron And Christ's Sacrifice when he was on Earth was not according to the Law but supralegal 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount 5. And the Levitical Priesthood on Earth was made to perform those Administrations which are but shadows of the heavenly things having some notifying and instructing resemblance to them as figurative which God darkly intimated to Moses when he charged him to make the Tabernacle in the Wilderness according to the pattern which he had seen in the Mount So that the earthly Tabernacle and Worship is but a figure or shadow of the Heavenly 6. But now hath he obtained a more excellent ministery by how much also he is the Mediator of a better covenant which was established upon better promises 6. But Christ's Priestly Ministry is more excellent as he is the Mediator of a better Covenant than the meer Law of Moses was Though the Promise that went before and with the Law was an obscure Gospel It is better as having better Promises even clearer and fuller and more confirmed by God's Oath and Seal and Earnest It hath Promises of fuller Pardon greater Grace and Priviledges and surer and greater Glory Note That both the Mosaical and the Christian are named in Scripture both a Law and a Covenant for they have the same parts viz. Precepts Promises and Threats and Obedience must be consented to As proposed by God with his Antecedent Mercy it is a Law and a proposed Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As consented to by Man it is a Law accepted by Subjects and a mutual Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Grotius his Preface to Annotations on the New Testament of the Names 7. For if that first covenant had been faultless then should no place have been sought for the second 7. For if the first Covenant had been perfect God would not have made the second better Note 1. That it is not sinful Faultiness but such Imperfection as the beginnings of Art and Nature have compared with the Perfection that is here meant 2. It is not here called the First Covenant as if no other had gone before it for there was a former with Adam Noah Abraham but as it is the first of these two And it was a Covenant of Peculiarity distinct from the common one and the Promise 8. For finding fault with them he saith Behold the days come saith the Lord when I will make a new covenant with the house of Israel and the house of Judah 9. Not according to the Covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. 8 9. For he intimateth the defect of the Mosaical Covenant when he saith Behold the days come c. I will make with them a new Covenant of greater and surer Mercy for the former they quickly forsook and I forsook them 10. For this is the covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people 10. But this is my new Covenant which I will make with all Abraham's believing Seed I will sanctifie them by my Spirit and thereby give them a saving knowledge and love of all my necessary Laws and their Duties as if they were written in their minds and hearts and I will be to them a God which is their All and will love and cherish them as my peculiar people Note That this Promise is not made to Israel as a peculiar political Body for their Policy was to be dissolved but as a part of the Catholick Church which are Abraham's believing Seed 2. Therefore it being supposed that it is to Believers
that this Promise is made it followeth that it is a Promise on condition of preceding Faith As Vocation giveth Faith which is the Condition of consequent Justification and Sanctification Though all be of Grace God's Wisdom maketh the Condition a means to introduce the rest 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest 11. And it shall not be doubtful to them whether the Lord or Baal be the true God as it hath been with this unstedfast People who have so long lived in Idolatry For all the Church of Believers from the least to the greatest shall know and own me to be their God and not need to be again taught it as an unknown thing Note That this speaketh not against the necessity of Humane Teaching for it is by such teaching that God is supposed to give them the knowledge of himself Nor doth it mean that it shall be needless to teach the best to know God better for to know him is the sum and perfection of Knowledge and 't is Life Eternal But the meaning is That it shall not be an unknown thing that the Lord is our God 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more 12. For the greatness of my Mercy shall forgive all the sins of their unconverted state and not charge them upon them to their destruction and all the infirmities of their regenerate state Note That this Promise of Justification as well as the former of Sanctification supposeth them to be Believers in order of Nature first as the Condition 13. In that he saith A new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away 13. This term of a new Covenant implieth that the old one must then be abolished and the time is come CHAP. IX 1. THen verily the first covenant had also ordinances of divine service and a worldly sanctuary 1. The Mosaical Covenant had its proper Ordinances of Service to God and an earthly temporary Tabernacle 2. For there was a tabernacle made the first wherein was the candlestick and the table and the shew-bread which is called the sanctuary 3. And after the second vail the tabernacle which is called the holiest of all 2 3. This made Tabernacle had two parts In the first called the Sanctuary was the Candlestick c. And within the second Veil was the Holiest of all Note Some out of Philo say that the Tabernacle and the Temple after was made as an Image or Figure of the World and therefore called Worldly the outer part figuring the lower World in which was the Candlestick with six Branches and one in the midst signifying the Planets and twelve Loaves on the Table signifying the Fruits of the Earth The inmost signifying the highest Heavens But 't is presumptuous to trust our Wit too far in feigning Divine Significations And 't is groundless hence to gather that it was called a Worldly Sanctuary 4 5. Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had manna and Aaron's rod that budded and the tables of the covenant And over it the cherubims of glory shadowing the mercy-seat of which we cannot now speak particularly 4 5. In it was the Golden Censer for Incense brought when the Priest went in and the Ark overlaid with Gold in which or near it was the Pot of Manna and Aaron's Rod and in it the Table of the Commandments of the Covenant and over it the Images of Angelical Cherubims shewing God's Glory when it appeared to men which also shadowed the Covering or Mercy-Seat 6. Now when these things were thus ordained the priests went always into the first tabernacle accomplishing the service of God 7. But into the second went the high priest alone once every year not without blood which he offered for himself and for the errors of the people 6 7. Into the first part of this Tabernacle the Priests went to perform the ordinary Service But into the second went only the High Priest once a Year but not without the Blood of Calves and Goats which he offered for such sins of himself and the people as were expiable 8. The holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing 8. By this the Holy Ghost signified that under that Law or Tabernacle-state the Access of Sinners to God for assured Acceptance here and Glory hereafter was not yet clearly fully and with satisfiing Assurance revealed nor by that Law as such conferred for it was reserved to the coming of the Messiah Though the Promise or Law of Grace saved men then 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience 9. Which figuratively signified the time then or now present when the Gifts and Sacrifices were offered which could not suffice to perfect the Acceptance of the Offerer with God or to cleanse him from the Conscience and Guilt of Sin 10. Which stood only in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation 10. I speak not of the Laws of Nature of Godliness Charity Justice and Sobriety which are common to the Jews with us and other people but of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positive Institutions of bodily Service to God proper to Moses's Law And these Laws in such Outwards as the Body performeth called Rites and Ceremonies Meats Drinks Washings which God indeed imposed on them as a material part of their Obedience but it was as suited to their Carnality and Minority till the Messiah's Reformation set up a better Law and Worship 11. But Christ being come an high priest of good things to come by a greater and more perfect tabernacle not made with hands that is to say not of this building 11. But Christ is come a High Priest of the future Felicity promised in the Gospel even to procure us Grace and Glory officiating in a greater and more perfect Tabernacle even his Body now glorified in Heaven having done his preparatory Work on Earth which was not built as Tabernacles are on Earth 12. Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us 12. And not as the Levitical Priests by the Blood of Goats and Calves offered for Expiation but by obedient and voluntary offering his own Blood a Sacrifice for the sins of the World he obtained his Entrance into the state of Glorious Exaltation there to intercede for us and rule us having here by his Merit and Sacrifice purchased Eternal Redemption