by Office the Care of gathering many Churches and then taking care of their Preservation and Increase by urging the Doctrine and Commands of Christ and Ordaining Bishops over particular Churches Episcopos gregis by their own and the Flocks consent and not otherwise and then exhorting such Pastors and Churches on just occasions to do their Duties And who can be against such Archbishops But some that now feign the Idea of a Bishop to be one that hath many score or Hundred Churches under him which have no Bishop but himself and one that is set over them without their consent and that ruleth them by force of the adjoyned Sword Imprisonment or Ruine are ready to Dream that Timothy and Titus were such Bishops Doubtless every City or Corporation where were Christians had then a Church at least and every Church a Bâ—shop at least And whether it was Timothy or another Ephesus was not without Tho it 's true that we find him so constantly with Paul almost every where where he was that it 's hard to believe that he was very long at Ephesus 2. Note That Churches are in danger of Corruption by other Doctrines than those delivered by the Apostles And their Doctrines were so sufficient that no other should be taught 3. Though some think it is still the Gnosticks that are here described by Fables and Genealogies its most like to be all the Judaisers And though Genealogies be part of Scripture it 's perverseness to make too great a stir about them and to turn Religion into endless Questions and divert from matter of Faith in which our Edification chiefly doth consist Multitudes sin by too much stir about lesser Scripture Verities when by wrangling or long study it hindreth them from greater 5. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned 15. The Holy Scripture is as a compleat Body which hath its Accidents and Ornaments as well as Essential and Integral Parts as Hair Nails Colour c. But it is the end that is the chief part and must be preferred And the end of all Christ's Doctrine and Law is Charity or to bring Mens Souls to the love of God and Man and Goodness as its very Nature And the grand means to this are 1. A Heart purified by Gods Spirit 2. A good Conscience not guilty of reigning sin and justified from the guilt of former sin and present Infirmity by Christ 3. And unfeigned Faith in Christ by which we are united to him and have our part in the foresaid benefits And this is the Sum of True Christian Religion in few Words which is more profitably insisted on than Jangling Controversies 6. From which some having swerved have turned aside unto vain jangling 7. Desiring to be teachers of the law understanding neither what they say not whereof they affirm 6 7. And some that have roved from this Mark not placing Religion finally in Love to be promoted aforesaid have turned aside to Vain Jangling or Vain Chat as if Religion lay in being Doctors of Moses's Law when as they understand not what they say themselves nor what the things are which they pretend to teach Note 1. They that shoot not at this mark as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and place not Religion as aforesaid have ever since corrupted it by Vain Jangling though not about the same Subjects Some setting the Churches together by the Ears about unnecessary curious Notions concerning the person of Christ or concerning Gods Decrees and Concourse and some about the Clergies Universal Domination and about their Canon Law worse than was that of Moses and their Dunghil of Corruptions and ensnaring Ceremonies and some about quibling Notions concerning Justification Faith and Works Satan hath Religious Diversions for them that are above Sensuality And Ignorant-confidence with rage is the usual Character of all such 8. But we know that the law is good if a man use it lawfully 8. We praise the Law as well as they It is Gods Law and therefore good if lawfully used which is to lead Men to Christ and typifie Spiritual things to come and to condemn and restrain sin but not to justifie Men instead of Grace nor to be imposed on the Gentiles or continued when a better doth displace it 9. Knowing this that the law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and profane for murderers of fathers and murderers of mothers for man-slayers 10. For whoremongers for them that defile themselves with mankind for men-stealers for liars for perjured persons and if there be any other thing that is contrary to sound doctrine 11. According to the glorious gospel of the blessed God which was committed to my trust 9 10 11. It must be foreknown 1. That the World was not Lawless that had not Moses's Law They had the Law of Nature and the common Law of Grace which was given to Mankind after the fall And Christ hath now brought us the Holy Spiritual Law of Grace in the most perfect edition So that sin is condemned where Moses's Law is not received or known 2. That Moses's Laws as such were all Political for the Government of that Republick even the Ten Commandments and had Penalties to be executed by Men annexed as an essential part of it Now of this Law saith Paul It was not made with these Penalties either to bridle or to punish them that without it were Righteous Men that is Who were obedient to the Law of Nature and of Grace and whose Hearts were ruled with the love of Righteousness and needed not to be frightened to it by Corporal Penalties much less for us Christians who have Christs Law of Grace and are Sanctified by his Spirit writing it in our Hearts by Love of Goodness But God knowing the corruption of Mans Heart did make it for the Israelites to restrain them by fear from living like Lawless Disobedient Men c. and to punish them by the Magistrate who were ungodly sinners unholy profane murtherers c. which the Gospel and Christs Law which I preach is as much against as Moses's Law and more powerfully overcometh So that we that have better even Christs Law without us need not the continuance of Moses's Law 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the ministry 12. Note It is a great mercy to be entrusted with the Ministry of the Gospel with Ability and Faithfulness 13. Who was before a blasphemer and a persecutor and injurious But I obtained mercy because I did it ignorantly in unbelief 13. Note 1. The great Mercy of God to great sinners even Persecutors and Blasphemers may be converted 2. That God giveth the greatest Mercy without previous merit 3. The word because here meaneth not that Ignorance was a proper cause of Gods Mercy But that it made
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
cause at all of their Pardon or Justification It is but a necessary Receptive Qualification he that shuts the Window causeth darkness But it 's sottish to say that he that openeth it doth more than the Sun to cause light which he causeth not at all but removeth the impediment of reception and Faith it self is Gods Gift of Grace though Preaching and Perswasion be the means of working it CHAP. VI. 1. WE then as workers together with him beseech you also that ye receive not the grace of God in vain 1. We then whose Office is to subserve Christ so your Salvation beseech you that ye take care that all the Mercy which he hath shewed you in the Gospel and you profess to have received be not in vain and â—â—ustrated by any deceit 2. For he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee behold now is the accepted time behold now is the day of salvation 2. It is of exceeding great moment to know your time and day of Grace God hath his accepted time and special day of Mercy which all should watch and take as it is written I have heard thee c. And certainly this is your time and day of Mercy while Mercy is so freely and fully preached to you 3. Giving no offence in any thing that the ministery be not blamed 3. Our care is to give no occasion of falling to any nor expose the Ministry to blame or to the hard thoughts of those that should be saved by it 4 5. But in all things approving our selves as the ministers of God in much patience in afflictions in necessities in distresses in stripes in imprisonments in tumults in labours in watchings in fastings 4 5. Note What an approved Minister of Christ must endure and do for the Ends of his Ministry if he be called to it 6. By pureness by knowledge by long-suffering by kindness by the holy Ghost by love unfeigned 7. By the word of truth by the power of God by the armour of righteousness on the right hand and on the left 8. By honour and dishonour by evil report and good report 6 7 8. Note By how many means the Work of the Mâ—nistry is promoted and how we must be qualified thereto 8 9 10. As deceivers and yet true as unknown and yet well known as dying and behold we live as chastened and not killed as sorrowful yet alway rejoycing as poor yet making many rich as having nothing and yet possessing all things 8 9 10. Our Life is made up of seeming but not real Contradictions As Deceivers use Craft to huâ—t Men we use our Wit and Skill or Wiles to save Men and yet we deliver nothing but the truth Our Spirit and Spiritual Condition is unknown and yet our Out-side known to many We daily are exposed to the danger of Death and die daily and yet you see we are alive We are oft chastened and yet not killed we are under many Sorrows in the Flesh and yet we continually rejoice in God we are poor and yet God useth us to make many rich in Grace we have nothing and yet by Faith all the World is ours as ordered by God and used by us for our Spiritual Good Love maketh all other Mens Estates comfortable to us as our own and God useth all things for our good 11. O ye Corinthians our mouth is open unto you our heart is enlarged 12. Ye are not straitned in us but ye are straitned in your own bowels 11 12. Our Mouth hath been opened to you in full Communication of the Gospel and our Hearts enlarged towards you in Love and Zeal for your Salvation If yet there be any straitness and defects in you of Knowledge and Love it is of your selves and your own deficiency 13. Now for a recompense in the same I speak as unto my children be ye also enlarged 13. And Justice requireth that as Children to a Father your Love and Kindness be large towards us and that the Fruits of our Ministry in you be not narrow and defective 14. Be ye not unequally yoked together with unbelivers for what fellowship hath righteousness with unrighteousness and what communion hath light with darkness 15. And what concord hath Christ with Belial or what part hath he that believeth with an infidel 14 15. Let not Seducers or Carnal Interest draw you to Communion with Infidels and Idolaters as if you were inclined to their way or were yet indifferent in Religion Partake not externally of their Sacrifices as if you were of their Society For how can such Contraries as Righteousness and Unrighteousness Light and Darkness Christ and Belial a Believer and an Infidel be united or have special Communion even Symbolical in the things wherein they are contrary 16. And what agreement hath the temple of God with idols for ye are the temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people 16. Will you join the Temple of God and Idols together God hath made you his Temple and peculiar People and promised specially to own you in Communion as your God And will you go to Idols Temples as if your God had Concord and Communion with them 17 18. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty 17 18. Wherefore go not to the Idols Temples and symbolize not with them in Religion to avoid Persecution but come out from among them as a holy People segregate to the Lord and defile not your selves with their unclean things and then God will own you as his Sons and Daughters while you are pure and cleave to him 1. Note That this Command for the Church to avoid Communion with Idolaters and Infidels is perverted by them that feign it to forbid Communion with Christians and their Churches if they do but differ in some tollerable Opinion or Practice from them which their censorious Ignorance will falsly call Idolatry They call such Differences or Defects False Worship and then say we must not join in False Worship Whereas every faulty Manner of Worship may be called False because it is so far disagreeable to the Rule And no Man offers any Worship to God that is not False if all Faultiness be Falseness But it 's no False Worship that will allow us to separate from Churches or Christians further than they separate from Christ and Christ disowneth them for that Faultiness or than they make any Sin to be to us necessary to any part of their Communion They were very foul Sins even in Worship that the Corinthians were guilty of and yet none was commanded to come out from them And much more are those Papists displeasing to God who cast out
hath Decreed their Salvation and will not lose them and he hath marked them out by his Spirit and written on them Holiness to the Lord And therefore on the other side is written Let every one that nameth the name of Christ depart from iniquity For Gods Decree conjoyneth the End and Means and he Decreeth none to Salvation that are not at once Decreed to Sanctification As his Covenant on his part promiseth us Life so our Covenant to him obligeth us to Holiness 20. But in a great house there are not onely vessels of gold and of silver but also of wood and earth and some to honour and some to dishonour 20. But it is not to be wondered at if in Gods House which is his Church-visible or the Professors of Christianity there be Errours and Scandals and some Backslide For it 's usual in great Mens Houses to have some Wooden and Earthen Vessels for low and base usage as well as Silver and Gold for the Table c. 21. If a man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good work 21. All that by Gods Grace do purge themselves from Heresie and Iniquity are Vessels of Honour sanctified and meet to serve and honour God and disposed to all good Works 22. Flee also youthful lusts but follow righteousness faith charity peace with them that call on the Lord out of a pure heart 22. Note 1. That the Flesh and its Lusts especially in Youth are such dangerous Enemies to our Holiness and Salvation that we have greet need to be warned to avoid those Lusts and consequently all that cherisheth them Fulness Idleness loose Company c. 2. Righteousness Faith Charity and Peace are the Sum of a Holy Life 3. Charity and Peace must extend to all that call on the Lord out of a pure Heart though not in our Forms or Ceremonies 23. But foolish and unlearned questions avoid knowing that they do gender strifes 23. But whereas the more ignorant and unsound Professors are apt to turn Practical Godliness into Self-conceited Ignorant Controversie and Disputes avoid this ill Practice as knowing that such wranglings do but but breed strifes 24. And the servant of the Lord must not strive but be gentle unto all men apt to teach patient 25. In meekness instructing those that oppose themselves if God peradventure will give them repentance to the acknowledging of the truth 26. And that they may recover themselves out of the snare of the devil who are taken captive by him at his will 24 25 26. But God's Servants especially Bishops and Teachers must not provoke Dâ—ssenters by striving Debates but be gentle to all Men even the Erroneous apt to teach them and patient with them in Errour Instructing them in Meeekness and in a gentle sort even when they oppose the Truth and thus to wait in the right use of Gods means to see whether God will convince them and turn them by Repentance to the acknowledging of the Truth and that by consideration of what you teach them they may recover themselves out of the Snare of the Devil who captivateth them alive to do his Will Note 1. If Men will not hear gentle teaching much less will they yield to provoking Disputes 2. Yet Disputes like defensive Wars are oft necessary to the defense of the Truth and Church tho it be not the way to win the Opponent 3. Till sinners by consideration can be brought to be Agents in recovering themselves no Teaching or Disputing is like to recover them 4 Fire and Water are not more contrary than this word of God and the way of Romish Prelates who Hereticate Imprison Silence Ruine and Murder True Christians for conforming to all their Superstitious Canons and Ceremonies and not swearing obedience to their usurped Domination CHAP. III. 1. THis know also that in the last days perillous times shall come 1. Before the End the times will grow yet harder more difficult and dangerous 2 3. For men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankful unholy without natural affection truce-breakers false accusers incontinent fierce despisers of those that are good 4. Traitours heady high-minded lovers of pleasures more then lovers of God 5. Having a form of godliness but denying the power thereof from such turn away 2 3 4 5. The sins which will abound are these 1. They will be enslaved by selfishness and little care for any but themselves 2. Lovers of Money and Covetous 3. Open boasters and Vain glorious 4. Proud 5. Blasphemers and râ—â—â—oachful 6. Disobedient to their own Parents 7. Unthankful 8. Without Holiness Profane 9. Having no true friendly love no not Natural 10. Men that will not live in Peace but are unreconcilable 11. Devils or false accusers of others especially of the best 12. Distempered Ilconditioned Incontinent 13. Fierce and Cruel 14. Having no love to Goodness or Good Men. 15. Betrayers of others or Treacherous 16. Rash Precipitate Heady Men 17. High-minded puft up with selfconceit instead of Solid Knowledge 18. Lovers of Pleasure Sensual and Fantastical as Carnal Men more than lovers of God 19. Having an Image or form of Godliness a shew and outside in Words Gestures Liturgies Ceremonies and Professions 20. But the Power of it for Sanctification mortifying the Flesh and overcoming the World and living above they Savour not but deny and do oppose From this sort of Men turn away and have no communion with them Note If the Apostle had written thus in these latter ages of the Church Guilt would have made many accuse him as Describing and Defaming them and their Church Rulers 6. For of this sort are they which creep into houses and lead captive silly women laden with sins led away with divers lusts 7. Ever learning and never able to come to the knowledge of the truth 6.7 This Evil Spirit is already gone forth and these Mischiefs are begun and will increase for such are they that thrust themselves into Houses and there by deceit lead captive silly women who being under a heep of their own sins and acted and led by divers lusts or ill desires come to the Christian Assemblies and are still learning but grow not in sound Religion nor come to any sound knowledge of the truth and so are very capable Receptive Objects for any such deceivers to draw away Note That all the said twenty foresaid Vices which cleave to creeping Hereticks while they are low do work with greater power and confidence in them when they get into Domination 8. Now as Jannes and Jambres withstood Moses so do these also resist the truth men of corrupt minds reprobate concerning the faith 8. And as the Egyptian Magicians withstoud Moses to keep Pharoah from believing him and that by Magick so do these resist the True Preachers of the Gospel by their Magick and Arts now and by the Sword and
former life and the remaining corruption of our hearts and the daily faults that we are guilty of in our state of imperfection And knowing that thou forgivest none but penitent believers and bindest us to love and forgive others as ever we would be forgiven we confess and lament our manifold sins of corrupt nature and practice of ignorance and of knowledge of negligence rashness and presumptuous wilfulness The remembrance of them is our grief and shame we loath our selves for them and earnestly beg to be healed of them we cast our selves by believing Trust tho alas too weak on Jesus our Saviour his Merits and Intercession and thy Love and Mercy and promises in him desiring henceforth to be roled by him and sanctified by his Spirit and Grace And we unfeignedly love and forgive all those that have wronged us we beseech thee therefore charge not our sins upon us but acquit us from the everlasting punishment and all vindictive penalties in this life on Soul or Body And grant the same to all our brethren for whom we pray And because if thou keep us not we shall run on in guilt by new temptations and lose all that thou hast given us We lastly beseech thee to save us from all dangerous temptations either by Satans inward suggestions or outward snares by our own ill inclinations or worldly alâ—urements or by such sufferings as may be too strong for our faith hope and patience or would suppress our holy love and thankfulness and joyfull praise And save us from Satan from our selves our enemies and our friends that would tempt us to any evil and from the sin and misery and thy deserved judgments of which we are in danger And fortifie us with thy confirming comforting spirit And we beg all these mercies of thee to this end that we may employ them with all thy Saints in joyful praises of thy blessed Kingdom and Government in Heaven and Earth and in holy admiration of thy Power and all perfections and in glorifying thy Infinite Goodness and Blessedness with the glorified Society for evermore These are the desires of our Souls and the requests of our lips which we humbly and earnestly in Faith and Hope do present to thee our Heavenly Father by the motion of thy Spirit through Jesus Christ our Intercessor Lord and Saviour Amen Note Reader So perfect is the Method of the Lords Prayer that I had thought to have Anatomized it and set it before thee in a Scheme But I now write for the less learned that cannot well comprehend accurateness They that can may find it done already in my Latin Method of Theology and the lower sort may find such a brief and plain Exposition as such are capable of in my Family Catechism And in both the controversies hereabout resolved 14. For if ye forgive men their trespasses your heavenly Father will also forgive you 15. But if ye forgive not men their trespasses neither will your Father forgive your trespasses 14. Lest you should think that no qualification for pardon and other gifts are necessary in you I again repeat what selfish nature is loth to observe that tho God be your heavenly Father yet your love and forgiveness of your Brother is so necessary to his forgiving you that without it you shall not be forgiven For if you have not this in sincerity you are not God's children and he is called your Heavenly Father but as offering you his grace But if you have sincere Love with notable defects in your forgiving others God will correct you as Children and will not forgive you some sharp chastisements but make you know that you must love others if you will have the comfort of his love 16. Moreover when ye fast be not as the hypocriâ—es of a sad countenance for they disfigure their faces that they may appear to men to fast Verily I say to you they have their reward 16. Do not for to be thought godly seem to be more humbled than you are nor shew that outwardly which should be a concealed secret fast such hypocrites shall have no better reward than the esteem and praise of men which they thus seek 17 18. But thou when thou fastest anoint thy head and wash thy face that thou appear not to men to fast but to thy Father which is in secret And thy Father which seeth in secret shall reward thee openly 17 18. But look thou for thine approbation and reward from God and hide from the notice of the world thy private humiliations tho publick humiliations of Churches and Nations and for open wrongs must be publickly shewn and God will openly reward thee 19. Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where thieves break through and steal 19. Note 1. By Treasure is meant that which a man most loveth and trusteth to for his supply and comfort and practically placeth his chief welfare in 2. By laying up is meant over valuing eagerly desiring and seeking and caring for That which rust moths and thieves can soon bereave you of is unfit to be your beloved trusted treasure 20. But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through and steal 20. But by Faith place your happiness in heaven and on that lay out your care and love and labour and so use your wealth as God hath promised to reward in Heaven For that treasure is incorruptible inviolable and everlasting Note That tho it be our God and Saviour that layeth up our treasure in Heaven and saveth us freely by Grace yet it is we that are commanded to lay it up and save our selves subordinately by faith hope love and labour which qualifie us as fit receivers of it 21. For where your treasure is there will your heart be also 21. And by this you may know whether you truly place your Treasure in Heaven or on earth Not by your speculative opinion or words for what Hypocrite will not say that Heaven is better than Earth But by the bent of your hearts Your Love Care Trust and hope will be where your Treasure is That which you 1. highliest value practically 2. and most desire and chuse 3. and labour for tho with the greatest care and cost that 's it that is indeed your Treasure 22. The light of the body is the eye If therefore thy eye be single thy whole body shall be full of light 23. But if thy eye be evil thy whole body shall be full of darkness If therefore the light that is in thee be darkness how great is that darkness 22 23. As the eye seeth not for it self alone but for the whole body to guide its action so thy understanding or practical judgment is that superiour visive faculty that must guide all thy love and choice and life If therefore thy judgment be sound and thou knowest the difference between laying up a treasure in Heaven and
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
the ship with the hired servants and went after him 19.20 N. He spake to their hearts 21. And they went into Capernaum and straitway on the sabbath day he entred into the Synagogue and taught 22. And they were astonished at his Doctrine for he taught them as one that had authority and not as the scribes 21.22 He spake as Authorized by God to speak in his name and not as an ordinary Expositor of the Law 23. And there was in their Synagogue a man with an unclean spirit and he cryed out 24. Saying Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us I know thee who thou art the holy One of God 25. And Jesus rebuked him saying Hold thy peace and come out of him 26. And when the unclean spirit had torn him and câ—â—â—d with a loud voice he came out of him 27. And they were all amazed insomuch that they questioned among themselves saying What thing is this what new doctrine is this For with authority commandeth he even the unclean spirits and they do obey him 23. c. N. 1. By an Vnclean Spirit he meant the Devil as such 2. Forced Obedience is common to Devils Willing and Loving Obedience belongeth to Children 28. And immediately his fame spread abroad throughout all the region round about Galilee â—9 And forthwith when they were come out of the synagogue they entred into the house of Simon and Andrew with James and John 29. N. Christs Chief Apostles dwelt in Capernaum 30. But Simons wives mother lay sick of a fever and anon they tell him of her 31. And he came and took her by the hand and lift her up and immediately the fever left her and she ministred to them 30.31 She was persently so cured that she served them 32. And at even when the sun did set they brought unto him all that were diseased and them that were possessed with devils 33. And all the city was gathered together at the door 34. And he healed many that were sick of divers diseases and cast out many devils and suffered not the devils to speak because they knew him 32. c. He needed not the Devils Testimony 35. And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed 35. N. Have not we Sinners more need to break our sleep for secret Prayer He prayed not with his Disciples because the same Confessions and Prayers were not fit for him and them 36. And Simon and they that were with him followed after him 37. And when they had found him they said unto him All men seek for thee 38. And he said unto them Let us go into the next towns that I may preach there also for therefore came I forth 36.37.38 I must Preach in more places than one 39. And he preached in their Synagogues throughout all Galilee and cast out devils 40. And there came a leper to him beseeching hiâ— and kneeling down to him and saying unto him If thou wilt thou canst make me clean 41. And Jesus moved with compassion put forth his hand and touched him and saith unto him I will be thou clean 42. And assoon as he had spoken immediately the leprosie departed from him and he was cleansed 39.40 Believing his Power he found that he was willing 43. And he straitway charged him and forthwith sent him away 44. And saith unto him See thou say nothing to any man but go thy way shew thy self to the priest and offer for thy cleansing those things which Moses commanded for a testimony unto them 43. N. Christ required the Legal Duties to the unlawfully-called and bad Priests 45. But he went out and began to publish it much and to blaze abroad the matter insomuch that Jesus could no more openly enter into the city but was without in desert places and they came to him from every quarter 45. Publication raised Envy and caused Christ to withdraw into the Wilderness what wonder if our Hearers indiscretion hurt us CHAP. II. 1. AND again he entred into Capernaum after some days and it was noised that he was in the house 2. And straightway many were gathered together insomuch that there was no room to receive them no not so much as about the door and he preached the Word unto them 1.2 He Preached to them that were within the house and without the door not fearing the Reproach of a Conventicle 3. And they came unto him bringing one sick of the palsie which was born of four 4. And when they could not come nigh unto him for press they uncovered the roof where he was and when they had broken it up they let down the bed wherein the sick of the palsie lay 5. When Jesus saw their faith he said to the sick of the palsie Son thy sins be forgiven thee 5. The Sin for which thou art thus Afflicted is forgiven thee 6. But there were certain of the Scribes sitting there and reasoning in their hearts 7. Why doth this man thus 〈◊〉 blasphemies who can forgive sins but God onely 7. None but God can forgive any wrong done to God But 1. Christ was God 2. A Minister of God may declare Gods forgiveness 8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves he said to them Why reason ye these things in your hearts 9. Whether is it easier to say to the sick of the palsie Thy sins be forgiven thee or to say Arise take up thy bed and walk 10. But that ye may know that the Son of man hath power on earth to forgive sins he saith to the sick of the palsie 11. I say to thee Arise and take up thy bed and go thy way into thy house 12. And immediately he arose took up the bed and wentforth before them all insomuch that they were all amazed and glorified God saying We never saw it on this fashion 8 c. Is it not all one to forgive the Sin and to forgive the Punishment We never saw such Works before 13. And he went forth again by the sea-side and all the multitude resorted to him and he taught them 13. N. In Field-Meetings House-Meetings Mountain-Meetings Ship-Meetings Synagogue-Meetings and Temple-Meetings he Taught the People and Preached the Gospel 14. And as he passed by he saw Levi the son of Alpheus sitting at the receipt of custom and said unto him Follow me And he arose and followed him 14. N. He called Publicans 15. And it came to pass that as Jesus sate at meat in his house many publicans and sinners sate also together with Jesus and his disciples for there were many and they followed him 16. And when the scribes and pharisees saw him eat with publicans and sinners they said to his disciples How is it that he eateth and drinketh with publicans and sinners 17. When Jesus heard it he said to them They that are whole have no
cannons could loose men from Gods commands As if a cannon should forbid men to give to the poor or to preach the Gospel or worship God who is bound to it by Gods Law 14. And when he had called all the people unto him He said to them Hearken to me every one of you and understand 15. There is nothing from without a man that entring into him can defile him but things which come out of him those are they which defile a man 16. If any man hath ears to hear let him hear 14 c. N. He speaketh of defiling by Guilt 17. And when he was entred into the house from the people his disciples asked him concerning the parable 18. And he saith to them Are ye so without understanding also do ye not perceive that whatsoever thing from without entereth into the man it cannot defile him 19. Because it entereth not into his heart but into the belly and goeth out into the draught purging all meats 17. c. Meat maketh not a sinful heart or will as such 20. And he said That which cometh out of the man that defileth a man 21. For from within out of the heart of men proceed evil thoughts adulteries fornications murders 22. Thefts covetousness wickedness deceit lasciviousness an evil eye blasphemy pride foolishness 23. All these evil things come from within and defile the man 23. These make him a sinner and guilty And so do gluttony and drunkenness but not as Meat and Drink but as sinful excess 24. And from thence he arose and went into the borders of Tyre and Sidon and entred into a house and would have no man know it but could not be hid 25. For a certain woman whose young daughter had an unclean Spirit heard of him and came and fell at his feet 26. The woman was a Greek a Syrophenician by nation and she besought him that he would cast forth the devil out of her daughter 27. But Jesus said to her Let the children first be filled for it is not meet to take the childrens bread and to cast it unto the dogs 26. N. Phaenice and Canaan were one place 27. I am sent first to the Israelites Gods peculiar people to whom you Canaanitos go for dogs and must not have their part 28. And she answered and said to him Yes Lord yet the dogs under the table eat of the childrens crumbs 29. And he said to her For this saying go thy way the devil is gone out of thy daughter 30. And when she was come to her house she found the devil gone out and her daughter laid upon the bed 28. c. N. Not for the wittiness of her saying but for the Faith and Importunity They that will take no denyal of Christ shall have no denyal 31. And again departing from the coasts of Tyre and Sidon he came unto the sea of Galilee through the midst of the coasts of Decapolis 32. And they bring unto him one that Was deaf and had an impediment in his speech and they beseech him to put his hand upon him 33. And he took him aside from the multitude and put his fingers into his ears and he spit and touched his tongue 34. And looking up to heaven he sighed and saith to him Ephphata that is Be opened 35. And straightway his ears were opened and the string of his tongue loosed and he spake plain 36. And he charged them that they should tell no man but the more he charged them so much the more a great deal they published iâ— 37. And were beyond measure astonished saying He hath done all things well he maketh both the deaf to hear and the dumb to speak 33. Christs looking up to heaven and sighing implyeth some more than ordinary difficulty in the cure Bodily mercies are magnified by all CHAP. VIII 1. IN those days the multitude being very great and having nothing to eat Jesus called his disciples to him and saith to them 2. I have compassion on the multitude because they have now been with me three days and have nothing to eat 3. And if I send them away fasting to their own houses they will faint by the way for divers of them came from far 2. Christs compassion is our great consolation and ground of trust 4. And his disciples answered him From whence can a man satisfie these men with bread herein the wilderness 5. And he asked them How many loaves have ye and they said seven 6. And he commanded the people to sit down on the ground and he took the seven loaves and gave thanks and brake and gave to his disciples to set before them and they did set them before the people 7. And they had a few small fishes and he blessed and commanded to set them also before them 8. So they did eat and were filled and they took up of the broken meat that was left seven baskets 9. And they that had eaten were about four thousand and he sent them away N. It s like their loaves then were but like our cakes by the custom of breaking them 10. And straightway he entred into a ship with his disciples and came into the parts of Dalmanutha 11. And the Pharisees came forth and began to question with him seeking of him a sign from heaven tempting him 10 11. They would trie whether he were the Son of God by a sign from heaven of their own choosing 12. And he sighed deeply in his spirit and saith Why doth this generation seek after a sign verily I say to you there shall no sign be given this generation 12. He deeply groaned in grief for their obdurateness and said Have not this kind of men had signs enough to convince them Must they further chuse what Miracles they shall have Verily no such desire of these perverse men shall be satisfied the miracle of my resurrection they shall have 13. And he left them and entring into the ship again departed unto the other side 14. Now the Disciples had forgotten to take bread neither had they in the ship with them more than one loaf 15. And he charged them saying Take heed beware of the leven of the Pharisees and of the leven of Herod 15. The dangerous enemies of the Gospel are the Ceremonious Pharisees and the King Herod a jealous Roman Governour Take special heed that the Pharisees seduce you not by their deceits nor the King and his Officers affright you not from the Faith by his cruelty 16. And they reasoned among themselves saying It is because we have no bread 17. And when Jesus knew it he saith to them Why reason ye because ye have no bread perceive ye not yet neither understand have ye your heart yet hardened 18. Having eyes see ye not and having ears hear ye not and do ye not remember 19. When I brake the five loaves among five thousand how many baskets full of fragments took ye up and they said Twelve 20. And when the seven among four thousand how many
they brought the colt to Jesus and cast their garments on him and he sat upon â—im 8. And many spread their garments in the way and others cut down branches of the trees and strawed them in the way 9. And they that went before and they that â—ollowed cryed saying Hosanna blessed is he that cometh in the name of the Lord. 10. Blessed be the kingdom of our father David that cometh in the name of the Lord Hosanna in the highest 7. We receive with all joyful Applause the Messiah â—hat is come from God Blessed be He and blessed be his Kingdom Let the Heavens applaud and bless it 11. And Jesus entred into Jerusalem and â—nto the temple and when he had looked â—ound about upon all things and now the â—ventide was come he went out unto Bethaâ—y with the twelve 12. And on the morrow when they were come from Bethany he was hungry 13. And seeing a figtree afar off having leaves he came if haply he might find any thing thereon and when he came to it he found nothing but leaves for the time of figs was not yet 11. c. N. It s not likely that Christ was ignorant that Figgs hit not that year and that this Tree was fruitless But by this Miracle he shewed The Destruction of Fruitless Jews and Hypocrites 3. It s like he lay out of Door at Bethany as he used to do by night in the Garden where he was taken because he would not burden poor mens Houses with all his followers Else sure he would not have come away hungry 14. And Jesus answered and said unto it No man eat fruit of thee hereafter for ever And his disciples heard it 14. Note 1. This Phrase of answering to a fig-tree must be expounded by the use of the word in those times when to answer signified but to say 2. The Curse hurteth not the Tree but to instruct Men. 15. And they come to Jerusalem dâ— Jesus went into the temple and began to cast out them that sold and bought in the temple and overthrew the tables of the money-changers and the seats of them that sold doves 16. And would not suffer that any man should carry any vessel through the temple 15. N. He Shewed that he had the authority of a King tho he would not set up a temporal Kingdom 16. Christ now seemed to be more ceremonious than the Pharisees But he was made under the Law and would not abrogate our little till all were fulfilled by him He was to keep it to save men from it 3. He yet teacheth us to Reverence the place of solemn worship for the worship sake 17. And he taught saying unto them Is it not written My house shall be called of all nations the house of prayer but ye have made it a den of thieves 17. The Temple was dedicated for Holy worship for Jews and Proselites of all Nations but these use Merchandize here and rob men by deceit Quest May places now be temples dedicated to Holy worship Answ No doubt of it but that the reverence of Gods name and worship not only alloweth but requireth us when we can to separate comely places to Holy worship from common use And why they may not be called Temples I know not 18. And the Scribes and chief priests heard it and sought how they might destroy him for they feared him because all the people were astonished aâ— his doâ—trine 18. Tho one would think Christs zeal for the Temple should have pleased them that crved it up as their Glory and accused Christ and Stephen and Paul for dishonouring it yet because Câ—rist did it as he did by the peoples countenance they feared the wrath of the Romans lest they would take it for Sedition and so they should suffer by it 19. And when even was come he went out of the city 19. Lest they should surprize him in the Night as they did at last 20. And in the morning as they paâ—sed by they saw the fig-tree dried up from the oot 21. And Peter calling to remâ—mbrance saith unto him Master bâ—hold the fig-tree which thou cursed â—t is withered away 22. And Jesus answering saith unto them Have faith in God 23. For verily I say unto you that whosoever shall say unto this mountain Be thou removed and be thou cast into the sea and shall not doubt in his heart but shall believe that those things which he saith shall come to pass he shall have whatsoever he saith 24. Therefore I say unto you What things soever ye desire when ye pray believe that ye recieve them and ye shall have them 23. No difficulty shall hinder you from obtaining what God hath promised and is fit to be done if you firmly trust his Love and promise 25. And when ye stand praying forgive if ye have ought against any that your Father also which is in heaven may forgive you your trespasses 25. And forgiving and Charity is necessary to success as well as Believing Believing supposeth other requisites 26. But if you do not forgive neither will your Father which is in heaven forgive you your trespass 26. Note This sheweth that the promise of granting believers Prayers meaneth caeteris paribus other requisites being answerable 27. And they come again to Jerusalem and as he was walking in the temple there come to him the chief priests and the Scribes and the elders 28. And say to him By what authority dost thou these things and who gave thee this authority to do these things 27. Note They judged truly that they were not to be done without authority But knew not his authority from God 29. And Jesus answered and said to them I will also ask of you one question and answer me and I will tell you by what authority I do these things 30. The baptism of John was it from heaven or of men answer me 30. Note Had they confest John to be of God he would have produced his testimony Had they denyed it they had gainsayed themselves and the peoples voice For the generality of them were baptized by John in hope that their Messiah and his Kingdome and their deliverance were at hand 31. And they reasoned with themselves saying if we shall say From heaven he will say Why then did ye not believe him 32. But if we shall say Of men they feared the people for all men counted John that he was a prophet indeed 33. And they answered and said unto Jesus We cannot tell And Jesus answering saith unto them Neither do I tell you by what authority I do these things 31. N. It was well that they considered what might be said against them which now most Christians do not in their disputes 2. These Persecutors and the Romans had some Charity and consideration in that they were restrained by the fear of the People and did not accuse and fine them as for Routs Ryots and Seditions 3. They that deny necessary premises are not to be disputed with CHAP. XII
I say unto you Whosoever shall confess me before men him shall the Son of man also confess before the angels of God 8. Own me sincerely in the time of Tryal and I will own you before Angels where are your greatest concerns 9. But he that denieth me before men shall be denied before the angels of God 9. Without true Repentance 10. And whosoever shall speak a word against the Son of man it shall be forgiven him but unto him that blasphemeth against the holy Ghost it shall not be forgiven 10. To speak against me as a man is pardonable But when I shall send the Spirit of Miracles and Holiness to be my Witness in the World they that will not be convinced by this Spirit but blasphemously say It is the power and work of the Devils do sin against the last and great means of Conviction and being uncured are unpardoned 11. And when they bring you unto the synagogues and unto magistrates and powers take ye no thought how or what thing ye shall answer or what ye shall say 12. For the holy Ghost shall teach you in the same hour what ye ought to say 11 12. Let not the fear of your unready speech discourage you but trust the Spirit of God to help you 13. And one of the company said unto him Master speak to my brother that he divide the inheritance with me 14. And he said unto him Man who made me a judge or a divider over you 13 14. N. Whether the man would have had Christ taken on him an Authoritative Decision or only a free Arbitration is uncertain which ever it was Christ refuseth it A work of worldly Rule he disclaimed And he would not be so imprudent as to offend men by an Arbitration without need 15. And he said unto them Take heed and beware of covetousness for a mans life consisteth not in the abundance of the things which he possesseth 15. Take heed of being too desirous of wealth or plenty For neither life nor the comfort of life depends on plenty but on the holy and obedient use of what you have and on the blessing and love of God 16. And he spake a parable unto them saying The ground of a certain rich man brought forth plentifully 17. And he thought within himself saying What shall I do because I have no room where to bestow my fruits 18. And he said This will I do I will pull down my barns and build greater and there will I bestow all my fruits and my goods 19. And I will say to my soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry 20. But God said unto him Thou fool this night thy soul shall be required of thee then whose shall those things be which thou hast provided 16 17 18 19 20. Note The damning folly of wicked men is 1. In over-loving the pleasure of the flesh to eat and drink and be merry and live at ease 2. To over-love Riches and Plenty as provision for this fleshly pleasure 3. To flatter themselves with the conceit of long life and to forget the shortness of time and their latter end 4. To neglect a due dependence on God for all things 5. To neglect the due care of the Soul and preparation for another World and to set less by Heaven than Earth such are the most miserable fools 21. So is he that layeth up treasure for himself and is not rich toward God 21. Such is every one whose chief care and labour is to have plenteous provision for his own Body and is not rich in Grace nor useth his riches to please God in good works 22. And he said unto his disciples Therefore I say unto you Take no thought for your life what ye shall eat neither for the body what ye shall put on 23. The life is more then meat and the body is more then raiment 22 23. Note Luke brings in things spoken at several times on several occasions for the matters sake See Matth. 6. Trust him for the less who hath freely given you the greater 24. Consider the ravens for they neither sow nor reap which neither have storehouse nor barn and God feedeth them How much more are ye better then the fowls 25. And which of you with taking thought can add to his stature one cubit 26. If ye then be not able to do that thing which is least why take ye thought for the rest 27. Consider the lilies how they grow they toil not they spin not and yet I say unto you that Solomon in all his glory was not arayed like one of these 28. If then God so cloth the grass which is to day in the field and to morrow is cast into the oven how much more will he cloth you O ye of little faith 24 25 26 27 28. Note All this is against distrustful care and trouble and not diligent labour in a Calling or prudent care to do our work and avoid evil See Mat. 6. 29. And seek not ye what ye shall eat or what ye shall drink neither be ye of doubtful mind 30. For all these things do the nations of the world seek after and your father knoweth that ye have need of these things 29 30. Be not anxious or troubled Note 1. The faithful must live quite above the life of worldlings 2. It should quiet a Child of God that his Father knoweth all his wants 31. But rather seek ye the kingdom of God and all these things shall be added unto you 31. Seek first c. 32. Fear not little flock for it is youâ— Fathers good pleasure to give you the kingdom 32. Note 1. Christ's Flock was then little and will be so comparatively on Earth but not in Heaven 2. They shall have a Kingdom 3. By the gift of God's good pleasure 4. They that shall have the Kingdom of Heaven should be above distrustful fear on Earth 33. Sell that ye have and give alms provide your selves bags which wax not old a treasure in the heavens that faileth not where no thief approacheth neither moth corrupteth 33. See Matth. 6.19 20. The wisdom of Faith is to do all we can in this World in preâ—aration for another and at any rate to make sure of Salvation 34. For where your treasure is there will your heart be also 34. Either by Desire if you are uncertain to obtain it or by Delight if you have Assurance or strong hope or in full Joy when you possess it Note A man's Treasure is that which he believeth will make him most happy and loveth and seeketh it accordingly A dreadful Word to wordly men whose hearts are not on Heaven 35. Let your loins be girded about and your lights burning 36. And ye your selves like unto men that wait for their lord when he will return from the wedding that when he cometh and knocketh they may open unto him immediately 35 36. Live in a constant prepared waiting for
was not there neither his Disciples they also took shipping and came to Capernaum seeking for Jesus 22 23 24. How earnest did these persons seem in following Christ 25. And when they had found him on the other side of the Seas they said to him Rabbi when camest thou hither 26. Jesus answered and said to them verily verily I say unto you Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled 25. N. It seems these were a very poor sort of people that would follow Christ for Barley Bread 27. Labour not for the meat that perisheth but for that meat which endureth to everlasting life which the Son of Man shall give you for him hath God the Father sealed 27. Labour first and chiefly for the food which endureth to everlasting Life even the Spirit of Holiness renewing you by the Gospel and an union with me who am the Bread of Life which I will give unto all true Believers to which use God hath sent and sealed me by fulness of the Spirit and Power But trust God for bodily food while you labour for it but in the second place N. The words have a comparative signification Labour not is Labour lesâ— or but subordinately 28. Then said they to him what shall we do that we may work the works of God 28. What is that Labour for the everlasting Life which God requireth of us What must we do for it 29. Jesus answered and said unto them This is the work of God that ye believe on him which he hath sent 29. This is your first and great work which God requireth that you believe on me whom God hath sent and take me for your Teacher and Saviour that I may guide and sanctifie you and teach you your further duty in order to fit you for everlasting Life 30. They said therefore to him What sign shewest thou then that we may see and believe in thee what dost thou work 31. Our Fathers did eat Manna in the desart as it is written He gave them Bread from heaven to eat 30. If thou wouldst have us believe in thee convince us yet by further Miracles Canst thou procure us Bread from Heaven as Moses did N. 1. Strange that they should call for more Miracles when they newly came from seeing one 2. It was a feeding Miracle that these expected which might gratifie their flesh as well as their faith 32. Then Jesus said to them verily verily I say to you Moses gave not that bread from heaven but my Father giveth you the true bread from heaven 33. For the bread of God is he which cometh down from heaven and giveth life to the World 32. It was not Moses that gave you the true Bread from Heaven Manna and other Types did but fore-signifie me who am the true Bread which my father giveth you from Heaven whence I come called Bread because I give life to the World 34. Then said they to him Lord evermore give us this bread 34. N. Their carnal minds had carnal desires and understood Christ accordingly 35. And Jesus said to them I am the bread of Life he that cometh to me shall never hunger and he that believeth on me shall never thirst 35. As your bodies live by food so he that cometh to me by true Faith and is united to me shall have by me true spiritual everlasting Life and shall have all his necessities of hunger and thirst satisfied 36. But I say to you that ye also have seen me and believe not 36. But I know your hearts that many of you that have seen my Miracles and thus crowd after me for the strangenesâ— and novelty yet are no true believers 37. All that the Father gâ—veth me shall come to me and him that cometh to me I will in no wise cast out 37. All that the Father hath given to me as fully resolved to save them shall believe and take me for their Saviour I come not into the World upon an uncertainty of success I have undertaken the effectual saving of those that are given me by the Father to be certainly saved All those will come to me and I will refuse none that by obedient trust doth come to me 38. For I come down from heaven not to do my own Will but the Will of him that sent me 38. For I come not at random or on any selfish temporal design but to fulfill my Fathers will who will give the Kingdom to his selected Flocks N. It is a troubling controversie how Christ is said to come down from Heaven His humane Nature was never there and his Divine removeth not thence and is every where To pass by their opinion who say it is a middle super-angelical first created Nature between the Divine and Humane that came down I answer that the Divine is said to come down not by a substantial removal or change of place but by a transcendent influx and operation on the Humane Nature of Christ Men may talk in the dark how they please but it 's certain that that Divine Essence is every where without inequality or existence and is no more in Christs Humane Nature as to essential presence than he is every where But as he is said to be in Heaven because there he operateth by glorious refulgency and love to the glorified so he is more eminently and peculiarly united to the Manhood of Christ for and by a more eminent and peculiar operation on the Humane Nature As the Sun is more in the Eye than in the Hand or Foot more in the Plants that it quickneth than in the Stones so is the Godhead in the Humane Nature of Christ And so the Godhead came down from Heaven as the Sun doth when it shineth in at our Windows or on a burning glass or rather as it animateth Plants 39. And this is the Fathers will who hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day 39. And it is the special Commission which I have from my Father that I should effectually save all these his chosen and raise them up to life everlasting 40. And this is the will of him that sent me that every one who seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day 40. And it is my Fathers will that every one by notice of the evidence of my truth truly believeth on me shall have everlasting Life to which first here begun I will raise him at the last 41. The Jews then murmured at him because he said I am the bread which came down from heaven 42. And they said Is not this Jesus the Son of Joseph whose Father and Mother we know How is it then that he saith I come down from heaven 41. N. This difficulty stalled their Faith not knowing the mystery of Christs Person and Incarnation 43. Jesus therefore answered
and Preached to them This is notifyed 1. In that he was a Proselyte of Justice though not Circumcised 2. He is called a Godly man or devout 3. He kept no other in his house 4. He was full of works of Charity 5. And constant in Prayer with due fasting 6. God testified his acceptance of him 3. He saw in a vision evidently about the ninth hour of the day an Angel of God coming in to him and saying unto him Cornelius 3. Being fasting and at Prayer at three a Clock Afternoon an Angel appeared to him 4. And when he looked on him he was afraid and said What is it Lord And he said unto him Thy Prayers and thine aâ—ms are come up for a memorial before God 4. The sight of the Angel struck him with dread c. He said Thy Prayers and Alms coming from Faith and a sincere heart are so acceptable to God that he hath sent me to give thee this notice of it and to reward thee with a farther Blessing 5. And now send men to Joppa and call for one Simon whose surname is Peter 6. He lodgeth with one Simon a tanner whose house is by the sea-side he shall tell thee what thou oughtest to do 5. Note God will honour his appointed qualified instruments in the giving of his Mercies 7. And when the Angel which spake unto Cornelius was departed he called two of his houshold-servants and a devout souldier of them that waited on him continually 8. And when he had declared all these things unto them he sent them to Joppa 7 8. Note O What a Blessing to a Family is a good Master that will keep such about him as he can trust and also deserve his special Love And what happy society are such Familys This man had even Godly Soldiers who use to be the worst of Men. 9. On the morrow as they went on their journey and drew nigh unto the city Peter went up upon the house-top to pray about the sixth hour 9. Note God doth no great things usually but by men of Prayer at least accepteth no other 10. And he became very hungry and would have eaten but while they made ready he fell into trance 11. And saw Heaven opened and a certain vessel descending unto him as it had been a great sheet knit at the four corners and let down to the Earth 12. Wherein were all manner of four-footed beasts of the Earth and wild beasts and creeping things and fowls of the air 13. And there came a voice to him Rise Peter kill and eat 10. The clean and the unclean noted the Jews and Gentiles and also the abrogation of the Ceremonial Laws of Meats 14. But Peter said Not so Lord for I have never eaten any thing that is common or unclean 15. And the voice spake unto him again the second time What God hath cleansed that call not thou common 16. This was done thrice and the vessel was received up again into heaven 14. What Meats or what Persons God hath cleansed do not thou call polluted and unclean to be rejected 17. Now while Peter doubted in himself what this vision which he had seen should mean behold the men which were sent from Cornelius had made enquiry for Simons house and stood before the gate 18. And called and asked whether Simon which was surnamed Peter were lodged there 17. The same God directeth both the Visions and the Messâ—ages of Cornelius to concur 19. While Peter thought on the vision the Spirit said unto him Behold three men seek thee 20. Arise therefore and get thee down and go with them doubting nothing for I have sent them 20. Note How this speaking of the Spirit was done and known they only that have it can fully conceive 21. Then Peter went down to the men which were sent unto him from Cornelius and said Behold I am he whom ye seek what is the cause wherefore ye are come 22. And they said Cornelius the centurion a just man and one that feareth God and of good report among all the nation of the Jews was warned from God by an holy Angel to send for thee into his house and to hear words of thee 22. God commanded Cornelius to send for thee to hear thee 23. Then called he them in and lodged them And on the morrow Peter went away with them and certain brethren from Joppa accompanied him 24. And the morrow after they entred into Cesarea and Cornelius waited for them and had called together his knismen and near friends 23 24. Note This good man had a care that his Kindred and Friends might all be saved as well as he 25. And as Peter was coming in Cornelius met him and fell down at his feet and worshipped him 26. But Peter took him up saying Stand up I my self also am a man 25. Note It was not a Divine Worship that Cornelius gave him but yet Peter would not accept of any that was so extraordinary as was unmeet for an humble man to own 27. And as he talked with him he went in and found many that were come together 27. Note As evil as those times were such Conventicles were then allowed 28. And he said unto them Ye know how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation but God hath shewed me that I should not call any man common or unclean 29. Therefore came I unto you without gainsaying assoon as I was sent for I ask therefore for what intent ye have sent for me 28. God hath satisfied me to come to you though Gentiles 30. And Cornelius said Four days ago I was fasting until this hour and at the ninth hour I prayed in my house and behold a man stood before mein bright clothing 31. And said Cornelius thy prayer is heard and thine alms are had in remembrance in the sight of God 32. Send therefore to Joppa and call hither Simon whose surname is Peter he is lodged in the house of one Simon a Tanner by the sea-side who when he cometh shall speak unto thee 33. Immediately therefore I sent to thee and thou hast well done that thou art come Now therefore are we all here present before God to hear all things that are commanded thee of God 30. I was thus commanded by an Angel of God to send for thee and now I and my friends are all here ready as in Gods presence obediently to hear what ever message or command God sendeth by thee to us some Copies have before thee not God 34. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons 35. But in every nation he that feareth him and worketh righteousness is accepted with him 34. I do by this instance more fully than before perceive that God respecteth not men for their Country sake or any common worldly priviledges but for their real goodness and whatever Nation a man be of if
and so only to them then it was null to Abraham and it is of no effect to any 15. Becsuse the law worketh wrath for where no law is there is no transgression 15. Because as the Law is made to forbid and condemn Sin so it obligeth Sinners to undergo the Punishment which were no obligation were there no obliging Law And Abraham was not under Moses's Law and so transgressed it not 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that only which is of the law but to that also which is of the saith of Abraham who is the father of us all 16. Therefore this great Promise and Blessing is made to Believers as such that it may be free and of meer Grace that so it may be sure and firm to all the Seed or Children of Promise not only to the Jews that had the Law and were the Natural Seed but to the Gentiles also who have Abraham's Faith and so are his Spiritual Seed who is the Father of all Believers 17. As it is written I have made thee a father of many nations before him whom he believed even God who quickeneth the dead and calleth those things which be not as though they were 17. As it is written I have made thee a Father of many Nations and not of the Israelitish Nation only So that though the Gentiles were not then called as now they are by the Gospel yet that God who promised this to Abraham when his Body and Sarah's were naturally past Generation and to Isaac when he was unborn and again when God demanded him as an Offering and thence as it were raised him from the dead that God I say did decree the calling of the Gentiles and spake of that in Promise which was long after to be done 18. Who against hope believed in hope that he might become the father of many nations according to that which was spoken So shall thy seed be 18. This was the meaning of Gods Promise to Abraham who against all natural probability trusted Gods Promise and believed and hoped that accordingly he should become the Father of many Nations And that as was promised his Seed should be as the Stars in Heaven 19. And being not weak in faith he considered not his own body now dead when he was an hundred years old nor yet the deadness of Sarah's womb 19. And his Faith was not weak and shaken with the consideration that his aged Body was almost dead and unfit for procreation or that Sarah's Womb was so also 20. He staggered not at the promise of God through unbelief but was strong in saith giving glory to God 21. And being fully perswaded that what he had promised he was able to perform 20 21. He was not staggered by unbelief unto a distrustful doubting but was strong in Faith whereby he gave God the Glory of his Power Wisdom Love and Truth being fully perswaded that though Nature shewed no probability of it in second Causes the Almighty God could perform all that he had promised 22. And therefore it was imputed to him for righteousness 22. And therefore this way of glorifying God by the trusting belief of his free Promise was so suitable to Gods Ends and Honour that he accepted it as Righteousness or a sufficient qualification of him that should partake of his free given Mercy though Abraham had no sinless innocency nor could say that he never deserved death 23. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead 23. And certainly God did not leave this on Record for Abraham's sake only as if there had been a Righteousness and right to Life which he only must have and belonged to no other and he must be justified by some odd way proper to himself 24. But this is written also for all us to tell us what Righteousness God requireth and accepteth to our Salvation and that if we believe with trust on his Power Truth and Mercy who raised up our Lord from the dead this Faith shall be imputed to us for Righteousness and we shall be saved by the Sacrifice Merits and Mediation of Christ though our Sins deserved death and neither the Law of Innocency or of Moses justifie us 25. Who was delivered for our offences and was raised again for our justification 25. Even our Faith in God by Christ and in him who for our Sins was made a Propitiatory Sacrifice to procure us free Forgiveness of them and was raised again to cause our Justification by uniting us to himself and pardoning our Sin and giving us his Spirit and right to Impunity and Salvation and justifâ—ifying this right and us as our Advocate and by his Sentence as our Judge CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ 1. Therefore I may conclude that being Constituted Accounted of God and judged Righteous by Faith we have Peace with and towards God as Reconciled and Adopted through our Lord Jesus Christ notwithstanding we are not justifiable as fulfillers of the Law 2. By whom we have access by faith into this grace wherein we stand and rejoyce in hope of the glory of God 2. By whose mediation it is that we came or had access by Faith into this blessed state of Grace and Gods Favour wherein we now are and greatly rejoyce in hope of the promised Glory of God 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad on our hearts by the holy Ghost which is given unto us 3 4 5. Yea more than so but also in all our tribulations which we undergo in the World for Christ and Righteousness we exult with glorying and joy knowing that this tribulation doth by exercise increase our Patience and being tryed our patient and constant suffering maketh us the more certain by experience that our Faith is sound and giveth us experience of Gods supporting Grace And this experience much confirmeth our hope of Gods acceptance and our Salvation which we should be apt to doubt of if our Faith and Gods Grace had not been thus tryed it being easie by self-flattery to think untryed Faith is better than it is And this confirmed hope will never leave us to shame by disappointment for it is accompanied and sealed by that special gift of the Holy Ghost which sheddeth abroad on our Hearts the effects and sense of the Love of God through Christ and so replenisheth us with Reflecting-love to God even as the Summer Rains and Sunshine moisten and warm the Earth and replenish it with pleasant Fruits 6. For when we were yet without strength
Law and freely given by Grace and fully now revealed in the Gospel by Jesus Christ and trusting to their own Works of the Law as a sufficient Righteousness to justifie them have by their errour rejected Gods free gift of Justification by Faith in Christ 4. For Christ is the end of the law for righteousness to every one that believeth 4. For they should have understood that the sense and use of the Law is to lead them for Righteousness to Christ who is its end and prefigured in its Sacrifices and other Types 5. For Moses describeth the righteousness which is of the law That the man which doth those things shall live by them 5. For though the Law do point Men to a better Righteousness yet in it self as a Law it owneth nothing as a Righteousness sufficient to Justification but that which Moses thus discribeth Lev. 18.5 The Man that doth these things and breaketh not this Law shall live by them 6. But the righteousness which is of faith speaketh on this wise Say not in thy heart Who shall ascend into heaven that is to bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead 8. But what saith it The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach 6 7 8. But I may describe the Righteousness which is of Faith in the Words of Moses Deut. 30. Say not in thy Heart Who shall ascend into Heaven or how can we know Gods Will that never were in Heaven Or who shall bring us thence a certain Messenger of it or Who shall descend into the deep or it is hid from us like the depths of the Sea and who shall fetch it to our Knowledge But as it saith The word is nigh thee God hath not concealed it but sent it from Heaven Christ is come down to make known God and his Word and he is risen and gone to intercede for us in Heaven And he hath brought his Gospel both to our Eyes Mouth and Ears and writeth it by his Spirit in our Hearts And Moses there seemeth to intend such a way of Righteousness by free Grace to the Repenting Israelites And this is it which our Preaching fuller revealeth to you 9. That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved 9. That if thou confess Christ before Men notwithstanding persecution and own him as Christ before the world and believe truly and heartily that God raised him from the dead and thereby witnessed that he owned him and justified the truth of his Gospel thou shalt be saved as well as justified For to justifie a Man is partly to justifie his Right to Salvation 10. For with the heart man believeth to righreousness and with the mouth confession is made unto salvation 10. For these two make up the Gospel terms of Life To give up Soul and Body to Christ if thou believe sincerely in him with thy Heart thou wilt be accepted for his Merits by God as Righteous and if thou constantly confess and own him whatever thou suffer by it from Men by Word and Deed in obedience and patience thou shalt possess the Salvation to which thy Justification initially gave thee right 11. For the scripture saith Whosoever believeth on him shall not be ashamed 11. For Isa 8.16 God hath prmised us in his Word that whoever believeth on him and trusteth him on his Promise and practically placeth his hope accordingly shall never be disappointed and ashamed of that Hope 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon him 12. For God is no respecter of persons and saveth not Men or rejecteth Men because they are Jews or Greeks The Law of Grace doth equally pardon and justifie Jew and Gentile that truly repent and believe and no other He is the same Lord over all and is Rich in Mercy to all that call on him in Faith for when he proclaimed his Name to Moses Exod. 34. as gracious and merciful forgiving iniquity transgression and sin c. it was his very Nature and Decree by which he would be known to all the World and not only by the Jews 13. For whosoever shall call on the Name of the Lord shall be saved 13. For as it is said Joel 2.32 Whosoever shall call on the name of the Lord shall he saved that is of what Nation soever he be if he truly seek God he will be found of him and if he fear God and work Righteousness by Faith he shall be accepted of him for he is the Rewarder of them that diligently seek him Heb. 11.6 14. How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a preacher 14. And this sheweth you the necessity of Preaching the Gospel for how shall Men seek and worship and call on that God and Saviour in whom they have not believed And how shall they believe in him of whom they have never heard And how shall they hear if no one tell them or preach to them Even the Works of Nature and Providence that reveal God darkly must be told Men by Instructors to make them capable of understanding them Much more the Gospel of Christ 15. And how shall they preach except they be sent As it is written How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things 15. And how shall Men Preach the Mysteries of Salvation that are not called and sent of God by his Qualifications and Commission for who can be such a Light in the World that is not taught and gifted by the Father of Lights And who can in Gods name proclaim the Word of Reconciliation as his Messenger who is not authorized by him so to do We love glad Tidings and welcome the Messengers of them and this should be the Entertainment of Christs Apostles and Ministers in the World who bring the most joiful Tidings of Salvation As it is written How beautiful are the Feet of them that c. Isa 52.7 16. But they have not all obeyed the Gospel for Esaias saith Lord who hath believed our report 16. But you may say Why then doth not this Preaching convert more of the Jews This excellence of the Gospel and the preaching of it doth not suppose that all that have it will be converted by it For of the Jews Isaiah saith Lord who hath believed our Report Few did hearken to the Prophets Isa 53.1 17. So then faith cometh by hearing and hearing by the word of God 17. It is evident that they must hear that they may believe and Gods Word must be preach'd to them or made
small Injuries or Occasions but beareth forbeareth and forgiveth and doth not think evil of any groundlesly or till constrained nor design evil or hurt against any unnecessarily or unjustly 6. Rejoyceth not in iniquity but rejoyceth in the truth 6. It doth not rejoice in the Sins that others commit nor in the Wrongs they undergo nor themselves to do unjustly against any or to be prosperous therein against them 7. Beareth all things believeth all things hopeth all things endureth all things 7. It doth by others as we feel we do by our selves that is it bâ—areth with the Faults of Men so far as â—â— not against their own or others good It is inclined to believe the best of all Men till Evidence constrain us to know the worst not neglecting such cautelous suspicion as may save us from rash and foolish trust It still hopeth well of others as far as there is any ground of hope It endureth hurt and wrong from others when it is for their own or others greater good 8. Charity never faileth but whether there be prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away 8. Holy Love is an everlasting Quality and Employment and shall not cease but be perfected at Death and in Heaven But Prophesying Languages Sciences and all the artâ—ficial and imperfect sort of Knowledge which now we have shall cease as useless there 9 10. For we know in part and we prophesie in part But when that which is perfect is come then that which is in part shall be done away 9 10. For here the manner of our knowing in the Body is imperfect and the measure is all inadequate we know nothing wholly but some part of things and so we speak even in Prophesying and Preaching But Perfection will end all this Imperfection 11. When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things 11. As Manhood and increase of Wit and Experience change the Childish Speech Understanding and Thoughts into that which is true and more perfect so much more will the Life to come do 12. For now we see through a glass darkly but then face to face now I know in part but then shall I know even as also I am known 12. For our Knowledge now in this Body and World is by imperfect Media as we see things in a Glass and know by Riddles Parables or Similitudes a superficial Glimpse But then we shall know as Men that see each others Faces by intuition Now we know but little Parts and Out-sides and Accidents of things and nothing adequately but then we shall know in the World of Spirits as those Spirits now know us which is better than we know our selves 13. And now abideth faith hope charity these three but the greatest of these is charity 13. I conclude therefore That though now our State of Grace consist of Faith Hope and Love the Greatest of these is Love For it is the Divine Nature the Everlasting Work the Souls Felicity even its Complacency in God and in all his Saâ—nts and all his Works and it is the End to which Faith and Hope are but the Means ANNOTATIONS 1. YEt Faith and Hope have their peculiar Offices which Love alone cannot perform As the Heart cannot do the Work of the Hand or Eye 2. By Faith is meant Believing and Trusting in God through Christ for Grace and Glory And by Hope is meant a desirous comforting Expectation of the Good promised and believed 3. It followeth That he hath the most excellent Knowledge who hath most holly Love And all the Learning that kindleth not this Love is but dreaming doating diverting and deceiving Vanity 4. The English abuse of the Word charity deceiveth many as if it were nothing but Giving to the Poor But it is the Love of God and Holiness and of holy Persons and of our Neighbours as our selves and specially of the holy Celestial Society Christ Angels and Saints 5. By this we see that those Church-Rulers Preacher Writers Disputers and all other Malignants who zealously labour to destroy Love and to perswade Christians to hate and persecute and destroy one another for their selfish Interests Opinions or Factions whatever they think of themselves are Diabolists and Cainnites the Devils Slaves and in his Image do his Work 6. It 's made a doubt by some Whether Faith and Hope continue not in Heaven because say they How shall we know things past as the Creation Flood c. but by Believing And shall we not Believe and Hope for the Perpetuity of Glory But 1. We know not now in what manner God will make known things to us there Whether in seeing him we shall see all things or how 2. However it will not be the same things that are called Faith and Hope which are exercised on Promises and are but Means to that Perfection which is their End So that if you call them by the same Names they will be but equivocal 7. This much tells us what Measure of Faith and Hope are necessary to Salvation viz. so much as shall cause in us sincere Love to God and Holiness and Heaven to one another 8. This tells us what those Texts do mean which promise the Spirit of Sanctification to penitent Believers viz. The Holy Ghost doth but prepare us and open the Door by Faith and Hope that by them as means he may excite holy Love and as a Spirit of Love dwell in us and possess us 9. This teacheth Ministers how to Preach and People what and how to hear read meditate and confer and live and what true Religion is viz. To do all as may most kindle holy Love as we use the Bellows to kindle the Fire Pure Religion and undefiled is to visit the Fatherless and Widows in adversity and keep our selves unspotted of the World 10. This teacheth as what Fear or God to use None that breedeth hard thoughts of God or quencheth holy Love but a Reverence of him and a Fear lest by Sâ—n we make our selves unlovely to him and fall under that Justice is holy and good even when it destroys the wicked Other Fear of God is sinful Superstition CHAP. XIV 1. FOllow after charity and desire spiritual gifts but rather that ye may prophesie 1. The sum of my Advice is That above all you value and pursue Charity or holy Love But desire also Spiritual Gifts in subordination to it and for the profitable exercise of it and therefore prefer Prophecy which is speaking by immediate Inspiration to the Instruction and Edification of others as most profitable 2. For he that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him howbeit in the spirit he speaketh mysteries 2. For he that speaketh in an unknown Language speaketh not to the Understanding of Man though God understand him
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
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
false Expectations and Religious Duties would it have enticed them to and have tempted the next Age that saw the frustration to have revolted to Infidelity 2. Though we are told that we must meet the Lord in the Air and then be ever with him it pleased not God to give us yet a distinct knowledge of the Place nor what he will do with the New Earth in which Righteousness will dwell But whereever it is it will be in Heavenly Glory with Christ 3. They that will have true Christian Comfort must fetch it from the daily and lively Belief and Consideration of this That we shall for ever be in Happiness with Christ our Lord and the holy Society of the Blessed 4. Qu. Why doth not Paul comfort them with the mention of the Souls Immortality and Happiness before the Resurrection of the Body Ans Because 1. It was the Body that suffered by Persecution and that slept and that they mourned for too much and therefore it was about it that they needed Comfort 2. And the Souls Immortality was a more undoubted thing without which a Resurrection of the same Man had been impossible 3. And the Felicity or Perfection of entire Man is greater than that of the Soul alone the State of which God hath less clearly and distinctly revealed to us CHAP. V. 1. BUt of the times and seasons brethren ye have no need that I write unto you 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night 1 2. But to write to you of the particular time of Christs coming I suppose you expect not for you have been told that he cometh as a Thief in the Night unexpected Men not foreknowing when 3. For when they shall say Peace and safety then sudden destruction cometh upon them as travail upon a woman with child and they shall not escape 3. So much must the time be unknown that it will surprise them with sudden unavoidable Destruction when they most presume that all is well with them and safe 4. But ye brethren are not in darkness that that day should overtake you as a thief 5. Ye are all the children of light and the children of the day we are not of the night nor of darkness 4 5. But though you know not the time it will not so surprise you as Thieves do Men asleep in the Night For ye are all in the Day-light and not unprepared in a state of Darkness 6. Therefore let us not sleep as do others but let us watch and be sober 6. Therefore let this remember you to avoid the careless Presumption the Vices and unprepared state of the sleepy World and to live as awake and in sobriety 7. For they that sleep sleep in the night and they that be drunken are drunken in the night 7. For the Night is the time of sleep and to hide the shame of Drunkenness by Darkness 8. But let us who are of the day be sober putting on the brestplate of faith and love and for an helmet the hope of salvation 8. But let us whom God hath brought out of Darkness into the Christian Light live soberly wearing Faith and Love as Soldiers do a Breastplate and the Hope of Salvation as they do an Helmet to save Heart and Head from all Assaults 9. For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ 9. For it is not us that are his faithful Servants but his rebellious Enemies whom God hath appointed to Wrath but us he appointeth to obtain Salvation by Christ 10. Who died for us that whether we wake or sleep we should live together with him 10. Who died for us that whether we wake or sleep in Body live or die we should live with him 11. Wherefore comfort your selves together and edifie one another even as also ye do 11. Therefore continue as you do to assemble and comfort your selves together with these Hopes and to edifie one another thereby Note Paul knew that Rulers were against such Assemblies and Exercises Qu. But must they not be forborn if Men forbid them Ans Not as an Act of Obedience when God commandeth us to use them But Force may make it impossible to us as it is to relieve the Poor when Men disable us and take away all that we have to give them 12. And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you 13. And to esteem them very highly in love for their works sake And be at peace among your selves 12 13. Acknowledge their Office and Worth and your Obligations to them that are truly called to be your Bishops or Spiritual Guides and Rulers and labour among you in that Office and admonish you And as their Office is high their Labour and your Benefit great let them be greatly esteemed by you and dearly loved for their Work This due Love and Submission to them and living in Peace among your selves will make you a happy Church Note 1. That every Church should have their proper Overseers and Guides among them 2. That these Pastors are over them in the Lord and not to be ruled by the People 3. That the Work of Bishops is to labour among them and admonish their particular Churches 4. That their Authority must be owned and they highly esteemed and loved 5. That it is for their Works sake that this is due to them and therefore not to those that work not 6. The Bishops whom in this Text they were intreated to own honour and love were those that laboured among them and not onely those that lived far off and never laboured among them 7. Due Love and Respect between the Pastors and the Flock and being at peace among themselves are the way to establish a Church in a prosperous state 14. Now we exhort you brethren warn them that are unruly comfort the feeble-minded support the weak be patient toward all men 14. Those that are disorderly and unruly warn Those that are feeble-minded comfort Those that are weak support and help them to hear their Burdens And be gentle and patient to all Note How contrary to this reviling and destroâ—ing all these sorts yea silencing the strongest that fear sinning against God by swearing subscribing and conforming to the needless and wicked Canons of Papal Usurpers 5. See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men 15. Though Men by doing evil to you deserve evil return it not by Revenge by Word or Deed But set your selves to do good both to Christians and to all Men. 16 17 18. Rejoyce evermore Pray without ceasing In every thing give thanks for this is the will of God in Christ Jesus concerning you 16 17 18. Whatever you suffer always rejoice because still your Cause of Joy remaineth And let Prayer be your constant Practice and your
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
see death and was not found because God had translated him for before his translation he had this testimony that he pleased God 5. It was by trusting God for a better unseen life that Enoch was made fit for and obtained to be translated by God without dying and so was no more seen on Earth For before it is recorded of him that he pleased God who thus rewarded him Note 1. That though Enoch died not by any corruption of his body no doubt but it had such change at its entrance into Heaven as the bodies of the living Saints shall have at Christ's Second Coming which proveth a transmutation of Elements by Scripture Testimony and as Christ's own body had which made it suitable to the heavenly Region For flesh and blood cannot enter into the Kingdom of God It is made a spiritual incorruptible body as ours shall be 2. It is like that this intimateth how God would have used Man if he had not by sin contracted the guilt of threatned death 3. But it 's certain that it is recorded to tell us whither it is that Faith and Holiness do tend and that there is a better life 6. But without faith it is impossible to please him for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him 6. Those that please God must needs be happy for that is Happiness it self But it is impossible to have a heart or life that pleaseth God without a Trusting-belief of these two Articles 1. That God is the very and only God infinite in all perfection 2. And that he is as our Ruler and Benefactor the full Rewarder of all them that with sincere diligence seek to please him in the obedience of his Governing Will or his Law revealed to them Note He that thinks there is no God can neither love trust or obey him And he that thinks he is impotent ignorant or bad or any way imperfect thinks that he is not God giveth him but the name of God while he denyeth and blasphemeth him and he that thinketh that he is not Man's Ruler morally by Law but only physically by Motion like lifeless Engines will never obey his Laws and therefore will live after his lusts and be far worsâ— than saya e Brutes as abusing a nobler Nature And he that thinks that God will let men be losers by their most costly and diligent obedience takes him to be none of our Governour or to be unjust and so not to be God indeed Nay if he believe not that his Holiness and Goodness will â—e pleased with and abundantly reward such sincere diligence And he that believeth not a life of great Reward after this cannot well believe that God is such a Rewarder of them that diligently seek him seeing what they suffer here Qu. But are these two Articles enough to Salvation Ans He that sincerely and trustingly believeth and practiseth these shall not perish but what more is necessary God will make known to him For of a truth whoever deny it God is no respecter of persons but in every Nation he that feareth God and worketh righteousness is accepted of him And if a Soul that truly loveth God and is accepted of him should be in Hell Heaven it self should be in Hell 7. By faith Noah being warned of God of things not seen as yet moved with fear prepared an ark to the saving of his house by the which he condemned the world and became heir of the righteousness which is by faith Note 1. God's Revelation was Noah's warning 2. The Flood neither seen nor likely in it self was the thing revealed and believed with the way to scape 3. True Belief will be effectual in an obedient use of God's appointed means of Salvation 4. The belief of God's Threatnings is a part of Saving Faith 5. Faithful Obedience to God condemneth the unbelieving rebellious World 6. All these acts of Faith go to make us Heirs of the Righteousness of Faith that is to be saved as those that God accounteth acceptably righteous 7. To be moved with the promised Glory and threatned Misery that is unseen is the Life of Faith 8. By faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went 8. Why did Abraham go when God called him into an unknown Land but that he practically trusted and believed God that he would give it his Seed for an Inheritance 9. By faith he sojourned in the land of promise as in a strange countrey dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise 10. For he looked for a city which hath foundations whose builder and maker is God 9 10 And why did he and Isaac and Jacob sojourn there in Tents as strangers but because he believed that God would give his Posterity Cities there such as Jerusalem strong and walled instead of Tents and would give him in the Mean time a place in the heavenly Jerusalem for his Faith and Obedience to God 11. Through faith also Sarah her self received strength to conceive seed and was delivered of a Child when she was past age because she judged him faithful who had promised 11. And Sarah past age brought forth Isaac because she trusted God's Promise against natural probability 12. Therefore sprang there even of one and him as good as dead so many as the stars of the sky in multitude and as the sand which is by the Sea-shore innumerable 12. Thus the numerous Seed of Israel sprang from one dead to generating by believing God 13. These all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the Earth 13. Both Abraham and his posterity long lived as strangers before the promised Land was given to their Successors which they received not themselves And Abraham who foresaw Christ's day and rejoyced and his believing Seed died in that Faith which saw him afar off and the heaven Glory promised by him and yet lived not to see the promised Messiah but confessed that they were Pilgrims on Earth though they believed and embraced the Promises 14. For they that say such things declare plainly that they seek a Countrey 14. And as their taking themselves for strangers in Canaan shewed that they were not yet at home and were but seekers of a Countrey promised so those that were true Believers confessing that they were but strangers and Pilgrims on Earth declare that it was a better place than Earth that they sought and hoped for 15. And truly if they had been mindful of that countrey from whence they came out they might have had opportunity to have returned 15. And it was not Chaldea whence they came which they sought for they might have returned to that 16. But now
this Doctrine and Spirit is not of God But this is the Spirit of Antichrist which you have been foretold should come and is already in the World Note By the Spirit of Antichrist is not here meant the Spirit sent by Antichrist but the same Doctrine that Antichrist will vend and therefore from the sâ—me Spirit that acteth Antichrist which is a Spirit of opposition to Christ And in those times Ebion Cerinthus and many other Hereticks did some deny Christ's Manhood some his Godhead some his Death and some his Resurrection and each part of his Office was denyed That among all there Simon Magus only should be the Antichrist I see no reason to believe of which more before and after 4. Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world 4. But your Faith in Christ is of the Spirit of God who dwelleth and worketh in you and you have overcome the worldly seducing Spirit its Doctrines Baits and Temptations for God's Spirit which is in you is more powerful than the Spirit which deludeth the World 5. They are of the world therefore speak they of the world and the world heareth them 5. These Seducers are men of a worldly interest and mind and therefore they preach a wordly Doctrine fitted to a worldly Interest and Ear and therefore worldly men believe them 6. We are of God he that knoweth God heareth us he that is not of God heareth not us Hereby know we the spirit of truth and the spirit of errour 6. We are of God and can prove our Mission by his attestation to our Doctrine as being from God And therefore all that truly know God will receive and own our Doctrine as God's and us as his Apostles but he that is not of God having not the same Spirit receiveth not the same holy Doctrine nor us Thus differ the Spirit of God and of Errour 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God 8. He that loveth not knoweth not God for God is love 7 8. And as true Faith in Christ and open confessing him is one sign so true Christian LOVE is another to know that our Doctrine and Spirit is of God Therefore be sure that you unfeignedly love one another Most certainly LOVE is of God common Love is his common gift and holy Love is his special grace and every one that Loveth Saints as Saints as well as Men as Men sincerely for the Love of God and goodness in them is so far like God who as the God of Nature loveth Nature and as the God of Grace loveth Holiness and therefore is a regenerate Child of God and hath true Faith and Knowledge of God or else he could not love him in his Saints And whatever they pretend they have no true effectual Love of the most Holy God or of his Will who love not his Holiness in his Children and are not dear to one another For LOVE is not a meer quality in God but his very Essence GOD IS LOVE Note I know no sentence more worthy to be written in Letters of Gold or rather written on all our hearts But the other two prime Attributes written in this Epistle must be conjoyned GOD is LIFE LIGHT and LOVE And LOVE is complacency and includeth Infinite JOY or PLEASURE 9. In this was manifested the love of God towards us because that God lent his onely begotten Son into the world that we might live through him 9. And God's Essential LOVE doth tend to communication he is good and doth good He loveth us not with a barren Love as Hypocrites do but he chose this most woderful glorifying way of publick manifesting his Love to us even by sending his Son into the World that we might live through him 10. Herein is love not that we loved God but that he loved us and sent his Son to be the Propitiation for our sins 10. And the Glory of God's Love to us is not only that he consequently loved us for loving him but that he antecedently loved us that we might love him and while we were in sin and enmity freely sâ—nâ— his Son to be the Propitiation for our sins 11. Beloved if God so loved us we ought also to love one another 11. And Gods great works and glorious manifestations of himself to us are purposely to be as the Seal to the Wax to make us like him in our degree And he therefore chose this astonishing way of revealing his LOVE to us that by it we might be brought to love him and one another for him 12. No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us 12. It is God himself that his Love â—bligâ—th us to LOVE But as we see him but in the Glass or Image of his Nature and Holiness in Man so we must Love him 〈◊〉 we see him here even in the Natuâ—e and Holiness of Man And if â—e thus holily love one another as Godâ—â— Image God by his Spirit dwelleth in us for it is his Spirit of Love that maketh us thus Love And his Love to us attaineth its end which was to make us like him in Love O that Christians would study this well 13. Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 13. By this sure evidence we know that God and we do as it were dwell in each other and have blessed communion because he hath given us this Spirit of holy Love 14. And we have seen and do testifie that the Father sent the Son to be the Saviour of the world 14. And we are the Preachers of Faith and Love as we have seen so we testifie that God the Father glorified his Love by sending his Son to be the Saviour of the sinful World 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God 15. It cannot be that any man can soundly believe such astonishing Love that God was manifested in flesh or that the Father sent his Son into flesh by his Doctrine Example Suffering Merits Resurrection and Intercession to save us and shall confess this whatever suffering it cost him but that man must needs be possessed by God's Spirit of holy Love and so God dwelleth in that man by his Spirit and that man in God as the great Object of his Faith and Love For with the heart man believeth to righteousness and with the mouth confession is made to salvation Rom. 10. 16. And we have known and believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him 16. And knowing and by Faith believing the Love that God hath to us and hath declared in Christ we again conclude that GOD IS LOVE and he that
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