into a strong mans house and spoil his goods except he first bind the strong man and then he will spoil his house 29. How could I cast out Satan from his possession and destroy his works if I did not overcome him 30. He that is not with me is against me and he that gathereth not with me scattereth abroad 30. So far am I from working by the Devil that I take him for mine enemy that doth not serve me in my opposition to his Kingdom and will judge him as one that is for Satan N. In War men use to say of their own Soldiers He that is not for us is against us and to be counted an enemy But of the Countreymen and the enemies quarters He that is not against us is for us that is If he do us no harm he doth us good and let us use him kindly So Christ saith of profest Christians If they be not effectually for me I will judge them as treacherous and against me and shall not save them But of those without the Church he saith He that is not against us is for us that is tho he be not himself in a state of Salvation as true Christians are yet its commendable to do us no harm and the Church is assisted by such fair and moderate unbelievers 31. Wherefore I say to you All manner of sin and blasphemy shall be forgiven to men but the blasphemy against the Holy Ghost shall not be forgiven to men 32. And whoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this world nor in the world to come 31 32. All other sin and blasphemy against me as I appear in my humane nature hath some excuse and may be cured and so be pardoned But seeing the Great works of the Holy Ghost done by me and to be done by my Disciples in Miracles and Sanctification are the greatest evidences that God will give the world to convince them of the truth of my Gospel he that is convinced of the fact that all these Miracles and this holiness is wrought and will yet deny it to be Gods attestation and blasphemously stand to it that its the work of the Devil this man rejecteth the greatest evidence and shall have no greater and so his infidelity is incurable and aggravated with blasphemy and obstinacy and will never be repented of nor forgiven Note This blaspheming the Holy Ghost 1. Is the sin of none but resolved Infidels 2. And such of them only as are convinced of the great works of the Holy Ghost miraculous and others 3. And yet rather than they will believe in Christ by this Divine testimony will believe and say that it is by the Devil and Conjuration that all this is done See my Treat of the Blasphemy of the Holy Ghost in my Book called The unreasonableness of Infidelity 33. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruits 33. Judge of the tree by the fruit Of the power which I work by by the works If it be no good work to heal the Sick and Blind and Lame and cast out Devils and preach repentance and forgiveness of sin to convert and save Souls then God is not the Author of them If they be bad works they have a bad cause If they be good works they have a good Author either say plainly you that ascribe them to the Devil that the works are good and the Devil is good or else that the Devil is bad and the works are bad Or if you confess the works to be good confess that they are done by the Spirit of God 34. O generation of vipers how can ye being evil speak good things for out of the abundance of the heart the mouth speaketh 34. I need go no farther for an instance than your selves were you not a generation of Vipers the Serpents seed ye would not blaspheme the Holy Ghost and his works for your mouths speak out of the evil of which your heart is full As you are so you speak you are so bad that you cannot speak well And if I work'd by the Devil my works would be bad as the Devil is 35. A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things 35. Good men are such first at the heart where goodness is a setled habit and nature and out of this treasure they bring forth good words and deeds And a bad man being such at the heart doth speak and do accordingly Note Tho hypocrites may have words and deeds much better than their hearts that is but in some by instances and not in the tenor of their lives Fictions are narrow and soon overcome 36. But I say to you That every idle word that men shall speak they shall give account thereof in the day of judgment 36. And think not lightly of you belying and blaspheming the Holy Ghost for I tell you that for every Lye you shall give account in the day of judgment and be condemned if you be not proved penitent believers N. In the Hebrews use Idle and Vain were taken for deceitful false or lying 37. For by thy words thou shalt be justified and by thy words thou shalt be condemned 37. For tho thou must be made and accounted by God a just man by thy inward change and thy forgiveness in order before thy words or works yet supposing that thou survive God who hath made a Law for thy words and works will judge thee by that Law as justified and rewardable or as unjust and punishable in the day of Judgment Christ hath not made us lawless nor made us a Law of Grace in vain No man shall be saved that is not justifiable against the accusation that he lived and died an impenitent ungodly man any more than if he had died an infidel 38. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee 38. We would see some certain sign from Heaven that indeed God doth own thee thy word 39. But he answered and said to them An evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the prophet Jonas 40. For as Jonas was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth 39 40. A false hearted people that will not be convinced by miracles but ascribe them to the Devil yet would have a sign from Heaven of their own chusing But God will not gratifie their insolent demand They shall have no sign but that of Jonas who was a Type of me lying in the Whales belly three days and nights as I shall
man out of the good treasure of his heart bringeth forth that which is good and an evil man out of the evil treasure of his heart bringeth forth that which is evil for of the abundance of the heart his mouth speaketh 45. As the man is so usually will his words and actions be for hypocritical force is usually short l.v'd. 46. And why call ye me Lord Lord and do not the things which I say 46. All the good words and praises of God and Religion from disobedient men do but aggravate their sin 47. Whosoever cometh to me and heareth my sayings and doeth them I will shew you to whom he is like 48. He is like a man which built a house and digged deep and laid the foundation on a rock and when the floud arose the stream beat vehemently upon that house and could not shake it for it was founded upon a rock 47 48. As a building on a Rock will stand in Storms so he that obeyeth my Word will stand in Tryal Q. How is our Obedience made the Rock that we build on Is not Christ the Rock Ans Similitudes must not be stretched beyond their intent It 's only the stability of the obedient that is meant 49. But he that heareth and doeth not is like a man that without a foundation built an house upon the earth against which the stream did beat vehemently and immediately it fell and the ruin of that house was great 49. Hypocritical disobedient Hearers and Professors have no firm foundation and stability trusting to a barren Opinion instead of true Faith and so fall by woful ruin in their Tryals CHAP. VII 1. NOw when he had ended all his sayings in the audience of the people he entred into Capernaum 2. And a certain centurions servant who was dear unto him was sick and ready to die 3. And when he heard of Jesus he sent unto him the elders of the Jews beseeching him that he would come and heal his servant 4. And when they came to Jesus they besought him instantly saying That he was worthy for whom he should do this 5. For he loveth our nation and he hath build us a synagogue 1 2 3 4 5. See Mâ—â—th 8.9 6. Then Jesus went with them And when he was now not far from the house the centurion sent friends to him saying unto him Lord trouble not thy self for I am not worthy that thou shouldest enter under my roof 7. Wherefore neither thought I my self worthy to come unto thee but say in a word and my servant shall be healed 8. For I also am a man set under authority having under me souldiers and I say unto one Go and he goeth and to another Come and he cometh and to my servant Do this and he doth it 6 7 8. Note The Devotion of this man in building a Synagogue and his great Humility shew that he was better prepared for Faith than many others 9. When Jesus heard these things he marvelled at him and turned him about and said unto the people that followed him I say unto you I have not found so great faith no not in Israel 9. As Man he marvelled as God he foreknew it Note Whether he took Christ for his Saviour is uncertain but the â—earing of his works had caused him strongly to believe his power to heal 10. And they that were sent returning to the house found the servant whole that had been sick 11. And it came to pass the day after that he went into a city called Naim and many of his disciples went with him and much people 12. Now when he came nigh to the gate of the city behold there was a dead man carried out the only son of his mother and she was a widow and much people of the city was with her 13. And when the Lord saw her he had compassion on her and said unto her weep not 14. And he came and touched the bier and they that bare him stood still and he said Young man I say unto thee Arise 15. And he that was dead sat up and began to speak and he delivered him to his mother 16. And there came a fear on all and they glorified God saying that a great Prophet is risen up among us and that God hath visited his people 10 11 12 13 14 15 16. Note This Saviour hath still the same Love and Pity though he use not Miracles so much He is still Lord of Life and Death 17. And this rumour of him went forth throughout all Judea and throughout all the region round about 18. And the disciples of John shewed him of all these things 19. And John calling unto him two of his disciples sent them unto Jesus saying Art thou he that should come or look we for another 17 18 19. Note It 's like John did it to convince his Disciples 20. When the men were come unto him they said John Baptist hath sent us unto thee saying Art thou lie that should come or look we for another 20. See Matth. 11. 21. And in that same hour he cured many of their infirmities and plagues and of evil spirits and unto many that were blind he gave sight 22. Then Jesus answering said unto them Go your way and tell John what things ye have seen and heard how that the blind see the lame walk the lepers are cleansed the deaf hear the dead are raised to the poor the Gospel is preached 23. And blessed is he whosoever shall not be offended in me 21 22 23. Tell John what is done and let him judge by the works But mens great danger is of being scandalized at my visible meanness and my sufferings 24. And when the messengers of John were departed he began to speak unto the people concerning John What went ye out into the wilderness for to see a reed shaken with the wind 25. But what went ye out for to see a man clothed in soft raiment Behold they which are gorgeously appareled and live delicately are in kings courts 26. But what went ye out for to see a prophet Yea I say unto you and much more than a prophet 27. This is he of whom it is written Behold I send my messenger before thy face which shall prepare thy way before thee 28. For I say unto you Among those that are born of women there is not a greater prophet than John the Baptist but he that is least in the kingdom of God is greater than he 24 25 26 27 28. The least true Believer in my Church hath a more honourable state and work See Matth. 11. 29. And all the people that heard him and the publicans justified God being baptized with the baptism of John 29. All the People that heard Christ speak so highly of John were pleased at it and justified God that sent him for they had been baptized by him Or as others expound it all the People that heard John and the publicans received his Message from God c. 30. But the
A PARAPHRASE ON THE New Testament With NOTES DOCTRINAL and PRACTICAL By PLAINNESS and BREVITY fitted to the Use of Religious FAMILIES in their daily Reading of the Scriptures and of the younger and poorer sort of Scholars and Ministers who want fuller helps With an Advertisement of Difficulties in the REVELATIONS By RICHARD BAXTER 1. Tim. 3.16 Great is the mystery of Godliness God was manifested in the flesh Justified in the Spirit Seen of Angels Preached to the Gentiles Believed on in the World Recieved up into Glory 1. Joh. 4.16 God is Love and he that dwelleth in Love dwelleth in God And God in him Joh. 1.4 In him was Life and the Life was the Light of Men. Joh. 20.17 Go to my Brethren and say to them I ascend unto my Father and your Father and unto my God and your God 2. Pet. 3.11 Seeing that all these things shall be dissolved what manner of persons ought ye to be in all holy conversation and godliness Looking for and hasting unto the coming of the day of God 13. We according to his promise look for new heavens and a new earth wherein dwelleth righteousness Luk. 23.43 To day shall thou be with me in Paradise Josh 24.15 Choose you this day whom you will serve But as for me and my house we will serve the Lord. LONDON Printed for B. Simmons at the Three Cocks and Tho. Simmons at the Princes Arms in Ludgate-street M DC LXXXV An Account of the Reason and Use of this Paraphrase READER THis Paraphrase written for my own use being published for yours in order to that end I owe you this account of it A Friend long urging me to write a Paraphrase on the Epistle to the Romans as being hard to 〈◊〉 understood when I had done that I found so much profit by that Attempt that it drew me to go on till I had finished what I offer you It was like almost all my other publick works done by the unexpected conduct of Gods urgent Providence not only without but contrary to my former purposes God hath blest his Church with many Mens excellent Commentaries on the Scriptures and I never thought my self fit to do it better than they have done But that is best for some persons and uses which is not best to others I long wish'd that some abler Man would furnish vulgar Families with such a brief exposition as might be fitted to the use of their daily course in reading the Scriptures and instructing their Housholds I found that many who have done it better than I can do are too large and costly for this use some like Deâ—date very sound are unsatisfactorily brief some have parcelled their Annotations into so numerous shreds that Readers specially in a Family course will not stay to search and set them together to make up the sense I like Dr. Hammends order best but 1. I differ from him in so much of the matter 2. and took his stile to be too lax 3. and his Criticisms not useful to the vulgar 4. and his Volumn too big and costly And therefore I chose more plainly and yet more briefly and practically by the way of Paraphrase to suit it to my intended end But I must give the Readers notice 1. That where I seem but in few words to vary from the Text those words answer the large Criticisms of divers expositors as the Learned may find by searching them and the Greek-Text though I must not stay to give the reason of them as I go on 2. That tho I have studied plainness yet brevity is unavoidably obscure to unexercised persons who as Learners cannot understand things without many words 3. That where the Evangelists oft repeat the same things to avoid tediousness I repeat not the whole Exposition and yet thought not meet wholly to pass it by 4. That where the Text is plain of it self instead of an Exposition I fill up the space by Doctrinal or Practical Observations seeing Practice is the end of all and to Learners this part is of great necessity 5. That where great Doctrinal Controversies depend on the Exposition of any Text I have handled those more largely than the rest and I hope with Pacificatory and Satisfactory Evidence â—y great desire and care is that â— may hereby pâ—omote Christian Piety in Families To which special end I also wrote my Poor Mans Family-book and The Catechizing of Housholders And had I not done it in many Books so oft already I should here set my self with greatest Earnestness to urge and intreat all Christian Parents to the more faithful Practice of Family Religion especially in the wise and diligent Instruction and Education of their Children Sure no good Christians should come behind the Jews who had far less light and help that we have who yet are twice Commanded by God Deut. 6. and 11. Hear O Israel the Lord God is one Lord. Thou shall Love the Lord thy God with all thy heart and with all thy soul and with all thy might And these words which I command thee this day shall be in thy heart And thou shalt teach them diligently to thy Children and shall talk of them when thou fittest in thy House and when thou walkest by the way and when thou lyest down and when thou risest up And thou shalt bind them for a sign upon thy Hand and they shall be as Frontlets between thine Eyes And thou shalt write them on the Posts of thy House and on thy Gates Yet now many thousand Families called Christians account this much Puritanism and needless preciseness as if the Scripture even the Gospel of Salvation were only for the use of Priests yea some that disown the Papists restraint of the Laity-unlicensed from reading it translated in a known Tongue do worse than Popishly refrain themselves And those that in Baptism vowed to bring up their Children as Christians in the knowledge of the Gospel of Christ persidiously break that solemn vow as they Hypocritically made it and by ungodly negligence betray to Satan the Souls of their Children and themselves which they devoted to God Reader I beg of you as from Christ for his sake for your Souls sake for your Childrens sake for the sake of Church and Kingdom that you will conscionably and seriously set up Family-Religion calling upon God Singing his Praises and instructing your Children and Servants in the Scripture and Catechism and in a wise and diligent Education of Youth Hear me as if I beg'd it of you with tears on my knees Alas what doth the World suffer by the neglect of this It is out of ungodly Families that the World hath ungodly Rulers ungodly Ministers and a swarm of Serpentine Enemies of Holiness and Peace and their own Salvation What Country groaneth not under the Confusions Miseries and horrid Wickedness which are all the Fruits of Family neglects and the careless and ill Education of Youth It is a work of great skill and constant care to instruct and
hand know what thy right hand doth 4. That thine alms may be in secret And thy Father which seeth in secret himself shall reward thee openly 3 4. But tho your good works must shine before men to God's glory yet be so carefully afraid of all affectation of vain-glory to your selves as purposely to conceal all when nothing but your own praise requireth openness yea do not note it too much in your selves to puff you up and then as your hearts and lives are all known to God he will openly reward them to the full 5. And when thou prayest thou shalt not be as the Hypocrites are for they love to pray standing in the Synagogues and in the corners of the streets that they may be seen of men Verily I say to you they have their reward 5. So let not your Prayer be like the Hypocrites all done in publick as on a Stage to be seen of men I tell you mens praise is all the reward they shall have N. Not but that publick Church-Prayer and Family-prayer are as great duties as secret Prayer But they must not be done for to be thought Religious nor secret Prayer made open or neglected 2. Standing is a lawfull praying gesture in it self But where Kneeling signifieth more reverence it must be preferred in humbling duties 6. But when thou prayest enter into thy closet and when thou hast shut thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly 6. But do thou pray secretly where only God is witness of thy Prayers and therefore approve to him thy secret desires and heart as well as thy words and believe that God will openly reward thee N. 1. Both publick and secret prayer are our duty 2. Praying only before men is gross hypocrisie But all secret prayer will not prove sincerity 3. They that say We must not serve God for reward oppose Christ and Scripture and all Religion It is not a reward in Commutative Justice as if we profited God But in Fatherly love and justice as pleasing God through Christ as Fathers reward good children and not bad ones 7. But when ye pray use not vain repetitions as the Heathen do for they think that they shall be heard for their much speaking 8. Be not ye therefore like unto them for your Father knoweth what things you have need of before you ask him 7. When you pray do not so repeat over the same words or lengthen your Prayers with unmeet repetitions as the Heathens do that think canting over certain words or spinning out Prayers to such a length is acceptable to God or as if God were moved by terms or length For God is your Father and knows what you need before you speak and pityeth you according to your needs And your Prayers are not to move and change him but by exercising your own desires and faith and repentance and thankfulness to make you fit to receive his further gifts 9. After this manner therefore pray ye 9. I will give a perfect directory for the matter and order of your desires and prayers and in words fit for your use when you pray but summarily 9 10 c. Our Father which art in Heaven Hallowed be thy name Thy kingdom come Thy will be done on earth as it is in heaven Give us this day our daily bread And forgive us our debts as we forgive our debtors And lead us not into temptation but deliver us from evil For thine is the kingdom the power and the glory for ever Amen 9 c. We come not to thee as our unreconciled avenging Judge but as to our merciful Father reconciled to us by Christ The only God whose Glory is eminently in Heaven infinite in perfection of Being and of Power Knowledge and Goodness our absolute owner our Supreme Ruler and our most loving Father by Creation Redemption and Regeneration whose we are and whom we must serve and whom we must Love and Trust we are sinful needy miserable and unworthy in our selves but thy Children by Christ our Intercessor who is worthy whose hearts are by desire towards thee as our God and to the good of others as our brethren as well as by necessity to our own felicity We know that as all things are Of Thee and Through Thee and To thee so Thou art our Ultimate end And therefore we first humbly beg that Thy Great Wise and Good and Holy name may be known and shine forth and be glorified and holily regarded upon earth and not blasphemed or be unknown and disregarded by Atheists Infidels or wicked hypocrites nor the honour of men be set up against thee But that the Nations of the earth and all Societies and our own selves may be wholly devoted and live to thy Glory And our next Petition is that the world or its Societies or our own and our brethrens Souls may not be given up to the wicked Tyrannical Kingdom of Satan or men that are his Ministers and governed by him nor to the Wars bloud and cruelty of such But that thy Divine Government even the Kingdom of Messiah may come on Earth in that fulness as may destroy the Kingdom of Satan that Faith Love and Righteousness may be the constitution of Societies and Souls and the Reign of Grace may prepare us for Glory which we specially pray for And our third Petition is that in this thy Kingdom Societies and Souls our own and others may in disposition be conformed to thy Governing Will and in practice obey it and in Faith Hope and Love with joyful Trust expect the promised reward and patiently submit to thy Fatherly corrections and disposals And that in all these aforesaid three requests this Earth that is grown so near to Hell may be made more like to them in heaven who Know Love and Obey and Glorifie thee with Perfection Unity and full delight And because thou hast made our natures such as cannot but love our selves and hast bound us to seek our own and others welfare and Grace presupposeth Nature and our Being is necessary first to our Well-being Therefore our fourth Petition is that thou wilt support our natures and maintain them by necessary food and sustenance and make us content with thy allowance and save us from covetousness and overmuch love to worldly fulness prosperity and wealth and cause us to subserve thy providence by our wise and diligent labours and not to forfeit thy maintenance by our self confidence idleness or vicious sensuality nor turn our strength to serve our sinful lust And knowing that Holiness and Justice require the punishment of Sin we next beseech thee to look on us in Christ whom thy Love and Mercy sent into the world to be a Sacrifice and Propitiation for sin whose perfect Righteousness and Sacrifice have merited that pardon and grace which he hath given in his Covenant and proclaimed and offered to us all in the Gospel Forgive all the sins of our
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
free pardon and life to all true believing accepters 29. But I say unto you I will not drink henceforth of this fruit of the vine till that day when I drink it new with you in my Fathers kingdom 29. Two difficulties here arise 1. Did not Christ drink with them after his resurrection Ans 1. Some say He drank no wine but water which was their Ordinary drink 2. Others answer The Kingdom of his Father began at his Resurrection 3. Others say it meaneth Shortly I shall leave you and drink no more with you 4. Others probably think he meant I shall no more keep a Passover or Sacrament with you 2. The other difficulty is How he will drink of it in the Kingdom of his Father 1. Some say Literally after the Resurrection on Earth 2. Some say that a thousand years before the end of the World all things shall be restored to the primitive Paradise state and Christ raigning on Earth shall drink of the fruit of the Vine new or renewed 3. Others say This will be after the Resurrection in the New Earth 4. But the usual and safest Exposition is that the Metaphor signifieth onely mutual Joy in Heaven 30. And when they had sung an hymn they went out into the mount of Olives 30. N. Whether this Hymn was that used by the Jews which were all the 113.114.115.116.117.118 Psalmes or one made for that use by Christ is uncertain But they all joyned and tell us how suitable Thanksgiving and singing Psalmes or Hymns at Sacraments and Feasts is 31. Then saith Jesus to them All ye shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad 31. You will all be troubled at my Apprehension and be affrighted away from me as it is written c. 32. But after I am risen again I will go before you into Galilee 32. N. Christ oft fore-telling his Resurrection proveth his Truth why he would not appear in Jerusalem and to all but in Galilee and to few he gave us not the reason of it But he fore-knew the Jews rejection and would not force belief in them by fight 33. Peter answered and said to him Though all men shall be offended because of thee yet will I never be offended 33. Nothing shall affright me from thee N. His resolution was good But his self-confidence was bad 34. Jesus said to him Verily I say to thee that this night before the cock crow thou shalt deny me thrice 34. Before the time called Cocks crowing be past c. Note Christ knoweth before what mans free will will do 35. Peter said to him Though I should dye with thee yet will I not deny thee Likewise also said all the disciples 35. N. When men are resolved they are oft too insensible of their weakness and mutability 36. Then cometh Jesus with them unto a place called Gethsemane and â—aâ—th to the disciples Sit ye here while I go and pray yoâ—der 37. And he took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy 36.37 Q. Why did not Christ use to pray with his Disciples but by himself Answ 1. We know not whether he used it or not 2. He sang a Hymn with them at the Passover But his Case so differed from all other mens that except in Thanksgivings and Generals the same Prayer would not suit him and them 38. Then saith he to them My soul is exceeding sorrowful even unto death tarry ye here and watch with me 38. N. Christ took our Nature though not our Sin And Nature is averse to Death and sensible of its hurt And the sence of Gods Enmity to Sin though not to him was the chief part of his Suffering 39. And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 39. Note 1. Prostration was a humbling Posture but this Example binds us not to the same gesture 2. The first act of Mans Will is simple complacence in good and averseness to evil as such According to this as Christ was a Man he was averse to Death and Suffering as Man is else it would be no penalty And this is it that he expresseth First in his Prayer But the Second Act of Mans Will is about Ends and Means that stand in Competition and is called Choosing or Refusing when two things inconsistent stand in competition the better is to be chosen And according to this Christ formeth the Second Part of his Prayer Not as I will q. d. Thou hast given me a Nature which doth and must desire good and not evil which desireth that I may not Suffer But it is thy Will and my Consent to Suffer Therefore thy Will and not my simple Volition be done 40.41 And he cometh to the Disciples and findeth them asleep and saith unto Peter What could ye not watch with me one hour Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak 40. 41. Note Christ was to have no support from man in his Sufferings 2. Sleeping when we should Watch and Pray is a fault but such a one as may stand with Grace 3. Watching and Praying is Gods means appointed to save men from and in Temptation 4. The spirit of the Faithful is willing to do more good than they are able 5. The Flesh in Faithful Men may prevail against the Spirit in sins of natural infirmity for a time though not in gross Sins in the design and bent of heart and life 6. Christ tenderly excuseth his Servants infirmities 42. He went again the second time and prayed saying O my father if this cup may not pass away from me except I drink it thy will be done 42. I resign my will to submit to thine and I desire to fullfil it for which I came in Flesh 43.44 And he came and found them asleep again for their eyes were heavy And he left them and went away again and prayed the third time saying the same words 43.44 Ost speaking the same things in Prayer is meet for them that have the same causes and wants 45.46.47 Then cometh he to his disciples and saith to them Sleep on now and take your rest behold the hour is at hand and the Son of man is betrayed into the hands of sinners Rise let us be going behold he is at hand that doth betray me And while he yet spake lo Judas one of the twelve came and with him a great multitude with swords and slaves from the chief priests and elders of the people 45.46.47 Note To be hunted to death by the Chief Priests and Rulers to have a Multitude ready to serve them in it with armed Violence to be betrayed by One of his Disciples and forsaken by the rest was the case of Christ
the Church He that is not against it is someway for it as Souldiers say of Countreymen that are not against them But as to their own Salvation He that is not for Christ above all the World is against him and no sincere Christian As Captains say of their listed Soldiers Fight or be Cashiered 41. For whosoever shall give you a cup of water to drink in my name because ye belong to Christ verily I say unto you he shall not lose his reward 41. He that doth the least good to a Christian from a true Love to Christ would do more were it in his Power And he that doth good but from common Principles though he be not Saved shall have some Reward and shall be no loser but a gainer by all the good that he doth 42. And whosoever shall offend one of these little ones that believe in me it is better for him that a milstone were hanged about his neck and he were cast into the sea 42 N. O then what will become of Tempters Persecutors and malignant Enemies By offending is meant hindring from Faith and a holy Life And by better is meant Its a smaller hurt 43. And if thy hand offend thee cut it ofâ— it is better for thee to enter into life maimed then having two hands to go into hell into the fire that never shall be quenched 44. Where the worm dieth not and the fire is not quenched 45. And if thy foot offend thee cut it off it is better for thee to enter halt into life then having two feet to be cast into hell into the fire that never shall be quenched 46. Where the worm dieth not and the fire is not quenched 47. And if thine eye offend thee pluck it out it is better for thee to enter into the kingdom of God with one eye than having two eyes to be cast into hell fire 48. Where their worm dieth not and the fire is not quenched 43. c. So great is the difference between the wellfare of this Flesh and the Life to come that you cannot get Heaven and escape Hell fire at too dear a rate If a Hand or Foot or Eye were so strong a hindrance as that you had no other way to avoid Sin and Hell it is a far less evil to lose such a Member than to lie in Hell N. The meaning is not that any man is in such a Case that he hath no better way to avoid sin and Hell But if he had no better he should choose this Nor doth it mean that maimed Persons are maimed in Heaven but if it were so it were a less evil 49. For every one shall be salted with fire and every sacrifice shall be salted with salt 50. Salt is good but if the salt hath lost its saltness wherewith will ye season it Have salt in your selves and have peace one with another 49. And be sure that the fire of Affliction shall be as Salt to you all that now are thinking of Pre-eminence and those of you that are sound it shall make fitter to be pure Sacrifices to God 50. And you that are Preachers and Professors of Christianity being thus salted your selves must be the salt of the Earth to season others by holy Doctrine and Practice But if you should lose sound Doctrine and Christianity what then shall season you Keep up sound Truth that seasoneth though it cause some smart in your selves and instead of seeking Superiority live in peace and gentle Meekness with one another CHAP. X. 1. AND he arose from thence and cometh into the coasts of Judea by the farther side of Jordan and the people resort to him again and as he was wont he taught them again 2. And the Pharisees came to him and asked him Is it lawful for a man to put away his wife tempting him 3. And he answered and said unto them What did Moses command you 4. And they said Moses suffered to write a bill of divorcement and to put her away 1. N. These Hypocrites seemed by putting cases of Conscience to be afraid of Sinning 5. And Jesus answered and said unto them For the hardness of your heart he wrote you this precept 6. But from the beginning of the creation God made them male and female 7. For this cause shall a man leave his father and mother and cleave to his wife 8. And they twain shall be onâ—â—lesh so then they are no more twain but one flesh 9. What therefore God hath joyned together let no man put asunder 5. This Law was good in it self because it was fitted to your condition But it was the badness and hardness of your Hearts that made such a Tolleration needful to you to keep you from worse so it was not a full approbation of the thing For the perfect Law of Innocency so united Man and Wife that no man should Separate them for his own pleasure without Gods licence 10. And in the house his disciples asked him again of the same matter 11. And he saith unto them Whosoever shall put away his wife and marry another committeth adultery against her 12. And if a woman shall put away her husband and be marryed to another she committeth adultery 10. c. N. Though Mark mention not the exception of the case of Adultery mentioned by other Evangelists it is implyed 2. Quest Doth Adultery dissolve Marriage Ans It giveth cause of a dissolution by divorce or desertion But in some cases it is Lawful for the injured Person to forgive the wrong and continue in the relation without being Marryed over again 3. Quest May the Woman put away her Husband for Adultery Answ They that deny it because onely the Man hath Governing Power say nothing For the man doth it not as a Governour but as an injured Contractor seeketh it as Justice from the Magistrate or righteth himself if permitted by the Magistrate or if unjustly forbidden And the Woman may be an injured Contractor as well as the Man and may seek to the Magistrate for a Divorce and in some cases if denyed by the Magistrate may right her self by Desertion But whether that Desertion shall be called A putting away is but a controversie about the Name and not the Thing In what cases it is Lawful to Marry again is a different Controversie 13. And they brought young children to him that he should touch them and his disciples rebuked those that brought them 14. But when Jesus saw it he was much displeased and said to them Suffer the little children to come unto me and forbid them not for of such is the kingdom of God 13 14. N. Tho they brought them not to be baptized Christian Baptism being not fully instituted till after Christs Resurrection yet they are offered to Christ for his acceptance and benediction 2. He gave them such acceptance and blessing and declared them to be such as the Kingdom or Church of God consisteth of He could not mean only of adult persons that are
and from the sea coasts of Tyre and Sidon which came to hear him and to be healed of their diseases 18. And they that were vexed with unclean spirits and they were healed 19. And the whole multitude sought to touch him for there went vertue out of him and healed them all 14 15 16 17 18 19. O the wonderful mercy of our Saviour to Bodies and Souls 20. And he lifted up his eyes on his disciples and said Blessed be ye poor for yours is the kingdom of God 20. Ye my Disciples though poor in the World Note Matthew more fully repeateth this Sermon than Luke 21. Blessed are ye that hunger now for ye shall be filled Blessed are ye that weep now for ye shall laugh 21. See Matth. 5. 22. Blessed are ye when men shall hate you and when they shall separate you from their company and shall reproach you and cast out your name as evil for the Son of mans sake 22. Blessed are ye though you now hunger weep are hated c. because it is for Righteousness sake 23. Rejoyce ye in that day and leap for joy for behold your reward is great in heaven for in like manner did their fathers unto the Prophets 23. Note But we must see that the cause be good and that our hearts be sound with God in the main and in all other Cases 24. But wo unto you that are rich for ye have received your consolation 25. Wo to you that are full for ye shall hunger Wo unto you that laugh now for ye shall mourn and weep 26. Wo unto you when all men shall speak well of you for so did their fathers to the false prophets 24 25 26. Wo to you ungodly unbelievers though you be now rich and full and merry and well spoken of Not because you are rich and full c. But though you are so because you have no better For mans welfare is to be judged of by what he shall have hereafter and not by what he hath here Note Luke omitteth divers of the beatitudes but reciteth the woes which Matthew omitteth Whether this Sermon was twice spoken by Christ or which is liker but once is uncertain 27. But I say unto you which hear Love your enemies do good to them which hate you 28. Bless them that curse you and pray for them which despitefully use you 29. And unto him that smiteth thee on the one cheek offer also the other and him that taketh away thy cloak forbid not to take thy coat also 30. Give to every man that asketh of thee and of him that taketh away thy goods ask them not again 27 28 29 30. See on Matth. 5. prefer charity and peace before thy right and right not thy self to thy neighbours greater hurt 31. And as ye would that men should do to you do ye also to them likewise 31. Love your neighbours as your selves and make not too great a difference beetwen their interest and your own For justice will not be maintained without Love 32. For if ye love them which love you what thank have ye for sinners also love those that love them 33. And if ye do good to them which do good to you what thank have ye for sinners also do even the same 34. And if ye lend to them of whom ye hope to receive what thank have ye for sinners also lend to sinners to receive as much again 32 33 34. All this is but the exercise of self-love and is not so much as vertue much less that charity in which you must excell all wicked men 35. But love ye your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the children of the highest for he is kind unto the unthankful and to the evil 36. Be ye therefore merciful as your Father also is merciful 35 36. Let your Love and good works be in imitation of God your Father taking his approbation for your full reward 37. Judge not and ye shall not be judged condemn not and ye shall not be condemned forgive and ye shall be forgiven 38. Give and it shall be given unto you good measure pressed down and shaken together and running over shall men give into your bosom for with the same measure that ye mete withal it shall be measured to you again 37 38. God's rewards are sure and full Note The word men v. 38. is not in the Text but They shall give signifieth It shall be given as Luke 16.9 They shall receive you into the everlasting habitations is That ye may be received And Angels are liker to be the Instruments than Men from whom we cannot expect to be measured to as we measure to them Yet the Promise may extend to this that when God seeth it good he will make Men yea Enemies the Instruments of his reward 39. And he spake a parable unto them Can the blind lead the blind shall they not both fall into the ditch 39. He that will be a Teacher of others must himself first understand what he teacheth Teaching-ignorance is the calamity of the Church the deceiver of Souls and the condemnation of the Teachers 40. The disciple is not above his master but every one that is perfect shall be as his master 40. You must look to speed no better than I that am your Master but it will be your perfection to imitate me Learn of me and suffer with me and you shall be blessed with me But some expound it you cannot expect that the Disciples of ignorant Teachers should attain to any higher perfection than their Masters which they gather from the context But Luke useth oft to conjoin various sayings and subjects See Matth. 10.24 41. And why beholdest thou the mote that is in thy brothers eye but perceivest not the beam that is in thy own eye 42. Either how canst thou say to thy brother Brother let me pull out the mote that is in thine eye when thou thy self beholdest not the beam that is in thine own eye Thou hypocrite cast out first the beam that is in thine own eye and then shalt thou see clearly to pull out the mote that is in thy brothers eye 41 42. It is of great necessity for Teachers and Reprovers to know themselves and be free from scandals and the crimes which they reprove and not as Pharisees to be loose in Morals and cruel to others while they are zealous for their Ceremonies else their Hypocrisie will aggravate their Iniquity 43. For a good tree bringeth not forth corrupt fruit neither doth a corrupt tree bring forth good fruit 44. For every tree is known by his own fruit for of thorns men do not gather figs nor of a bramble-bush gather they grapes 43 44. If thou be a bad man thy self and guilty of worse than thou preachest against who will believe thee or expect good fruit from so bad a man Note But Matthew otherwise connecteth these sayings 45. A good
Pharisees and Lawyers rejected the counsel of God against themselves being not baptised of him 30. Rejected Gods Message sent by John or rejected Christs Testimony of John 31. And the Lord said Whereunto then shall I liken the men of this generation and to what are they like 32. They are like unto children sitting in the market-place and calling one to another and saying We have piped unto you and ye have not danced we have mourned to you and ye have not wept 33. For John the Baptist came neither eating nor drinking wine and ye say He hath devil 31 32 33. See Matth. 11.33 That he is distracted 34. The Son of man is come eating and drinking and ye say Behold a gluttonous man and a wine-bibber a friend of publicans and sinners 35. But wisdom is justified of all her children 34 35. Neâ—â—her his austerâ—ty nor my free conversation do escape your censure But the wise will justifie Wisdom 36. And one of the Pharisees desired him that he would eat with him And he went into the Pharisees house and sat down to meat 37. And behold a woman in the city which was a sinner when she knew that Jesus sat at meat in the Pharisees house brought an alabaster box of ointment 38. And stood at his feet behind him weeping and began to wash his feet with tears and did wipe them with the hairs of her head and kissed his feet and anointed them with the ointment 36 37 38. A Woman who had been of a bad life 39. Now when the Pharisee which had bidden him saw it he spake within himself saying This man if he were a prophet would have known who and what manner of woman this is that toucheth him for she is a sinner 39. Christ and the Pharisees agreed that sin is hateful 40. And Jesus answering said unto him Simon I have somewhat to say unto thee And he said Master say on 41. There was a certain creditor which had two debtors the one ought five hundred pence and the other fifty 42. And when they had nothing to pay he frankly forgave them both Tell me therefore which of them will love him most 43. Simon answered and said I suppose that he to whom he forgave most And he said unto him Thou hast rightly judged 40 41 42 43. Note When God forgiveth great sins it is that we may love him much 44. And he turned unto the woman and said unto Simon seest thou this woman â— entred into thine house thou gavest me no water for my feet but she hath washed my feet with tears and wiped them with the hairs of her head 45. Thou gavest me no kiss but this woman since the time I came in hath not ceased to kiss my feet 46. Mine head with oyl thou didst not anoint but this woman hath anointed my feet with ointment 44 45 46. She hath shewed more Love than thoâ— 47. Wherefore I say unto thee her sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little 47. Her great Love sheweth that her great sins are forgiven for it is her â—rateful return But they that think they need but little pardoâ— will return but little thankfulness for it 48. And he said unto hâ—â— Thy sins are forgiven 48. Note No doubt they were truly repented of hated and forsaken 49. And they that sat at meat with him began to say within themselves who is this that forgiveth sins also 50. And he said unto the woman thy faith hath saved thee go in peace 49. Note None can forgive sins against God but God and man after not before him by declaring and delivering Gods pardon 50. God pardoneth and saveth all true believers And thou hast shewed that thou art a believer Though God freely give pardon and Salvation thy faith maketh thee a qualified receiver and so saveth thee CHAP. VIII 1. ANd it came to pass afterward that he went throughout every city and village preaching and shewing the glad tidings of the kingdom of God and the twelve were with him 2. And certain women which had been healed of evil spirits and infirmities Mary called Magdalene out of whom went seven devils 3. And Joanna the wife of Chuza Herods steward and Susanna and many others which ministred unto him of their substance 1 2 3. In the thankful sense of their deliverance attended him and contributed to his mâ—intenance Note Christ that was Lord of all and gave otherâ— Life and Salvation disdained not to live on others gifts and contribution 4. And when much people were gathered together and were come to him out of every city he spake by a parable 5. A sower went out to sow his seed and as he sowed some fell by the ways side and iâ— was trodden down and the fowls of the air devoured it 6. And some fell upon a rock assoon as it was sprung up it withered away because it lacked moisture 7. And some fell among thorns and the thorns sprang up with it and choked it 8. And other fell on good ground and sprung up and bare fruiâ— an hundred-fold And when he had said these things he cried He that hath ears to hear let him hear 4 5 6 7 8. See the exposition on Matth. 19. Note It is the difference of the receivers and reception which is the notable cause of different succâ—sses of the same word yet supposing Gods election 9. And his disciples asked him saying What might this parable be 10. And he said Unto you it is given to know the mysteries of the kingdom of God but to others in parables that seeing they might not see and hearing they might not understand 9 10. Note The reception of one truth prepareth for more and the rejection of Gods calls prepareth men to be forsaken 11. Now the parable is this The seed is the word of God 12. Those by the way-side are they that hear then cometh the devil and taketh away the word out of their hearts lest they should believe and be saved 13. They on the rock are they which when they hear receive the word with joy and these have no root which for a while believe and in time of temptation fall away 14. And that which fell among thorns are they which when they have heard go forth and are choked with cares and riches and pleasures of this life and bring no fruit to perfection 11 12 13 14. Note Hopeful and fair beginnings in very many fall short of Salvation 15. But that on the good ground arâ— they which in an honest and good heart having heard the word keep it and bring forth fruit with patience 15. Who receive the Gospel so as to renew them their hearts before prepared being by it sanctified and persevere to maturity 16. No man when he hath lighted a candle covereth it with a vessel or putteth it under a bed but setteth it on a candlestick that they which enter in may see the light 16.
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
none away till they put away themselves 2. He forceth none to stay 3. It greatly fixeth a Christians resolution to stick to Christ to know there is none else to go to As it resolveth us to look for happiness to God and Heaven because we are sure there is no other 4. sound Faith may attain assurance that Christ is the Son of the living God It hath alwayes objective certainty and a prevalent certainty and a prevalent confidence and may reach to a mental confirmed certainty name as willing followers to their own Salvation and not drive men into the Church or Heaven against their wills 4. And when he putteth forth his own sheep he goeth before them and the sheep follow him for they know his voice 4. And as the sheep using to find that their Shepherd hurteth them not but feedeth them and bringeth them to pasture therefore follow him willingly as one that loveth them and is for their good so do Christs sheep believe that he loveth them and is their Saviour and therefore follow him and know his voice 5. And a stranger will they not follow but will flee from him for they know not the voice of strangers 5. And as Sheep like our Dogs have no such confidence in a stranger but fly from him in fear so will true Christians do from false Christs and from false Pastors for their voice is strange to them and contrary to the new nature that is in them and to their good 6. This parable spake Jesus unto them but they understood not what things they were which he spake unto them 7. Then said Jesus unto them again Verily verily I say unto you I am the door of the sheep 8. All that ever came before me are theives and robbers but the sheep did not hear them 9. I am the door by me if any man enter in he shall be saved and shall go in and out and find pasture 7. As my Fathers Mission and Witness is the door by which I enter so I being hereby made the Shepherd of the Flock am the door by which all others Pastors and Flocks must enter All that before me pretended to be Christs were but Theives and Robbers and the chosen flock of God did not believe in them nor follow them I am the true Christ and Head of the Church They that believe in me and follow me shall as my sheep be safe and plentifully fed 10. The thief cometh not but for to steal and to kill and to destroy I am come that they might have life and that they might have it more abundantly 10. False Christs and false Prophets have but sought themselves and seduced the people to destruction of Soul and Body I am come to give men spiritual and eternal Life and to raise them higher in Light Life and Love than was vouchsafed to the Church before my Incarnation 11. I am the good shepherd the good shepherd giveth his life for the sheep 11. As he that keeps the sheep not as an hireling but as his own will venture himself to defend them from Theives and Wolves so will I lay down my life for my sheep 12. But he that is an hireling and not the shepherd whose own the sheep are not seeth the wolf coming and leaveth the sheep and fleeth and the wolf catcheth them and scattereth the sheep 13. The hireling fleeth because he is an hireling and careth not for the sheep 12 13. He that seeketh his own worldly interest by deceit will shift for himself and for that interest expose the people to destruction as not seeking their salvation but his vain-glory 14. I am the good shepherd and know my sheep and am known of mine 14. I known mine own their persons their hearts and all their concerns with the love and care of a good Shepherd And my grace hath taught them to know me and my Word 15. As the Father knoweth me even so know I the Father and I lay down my life for the sheep 15. As my Father knoweth me with Love and I know the Father so with a special Love I lay down my Life for their Redemption and Salvation 16. And other sheep I have which are not of this fold them also I must bring and they shall hear my voice and there shall be one fold and one shepherd 16. And besides the Jews I have a chosen people among the Gentiles Them I must call and gather to me and Jews and Gentiles shall be one Catholick Church under me their only universal Head and Shepherd 17. Therefore doth my Father love me because I lay down my life that I might take it again 17. N. 1. It is not unfit to assign causes in man of Gods Love 2. Yet nothing real in God is caused by any Creature 3. But as Gods Love is taken for it's Effects our qualifications are a receptive cause or dispotion 4. And so a cause extrinsical of the Relative denomination of God himself So Christs consent to do the full work of a Mediator was the condition of his peculiar reward which is call'd the Fathers loving him for it 18. No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again This commandment have I received of my Father 18. N. 1. Christ foreknew his Death and Resurrection 2. It was the Law of Mediation proper to him that he should consent so to die and then Rise and Reign as his reward 19. There was a division therefore again among the Jews for these sayings 20. And many of them said He hath a devil and is mad why hear ye him 21. Others said These are not the words of him that hath a devil Can a devil open the eyes of the blind 20. When they understood not Christ they said the man is a distracted demoniack Why stand you to hear him But others were better convinced both by his Words and his Miracles 22. And it was at Jerusalem the feast of the dedication and it was winter 22. N. Christ refused not to be present at this solemn Feast though appointed but by Maccabeus for a thankful commemoration of the repairing of the Temple 23. And Jesus walked in the temple in Solomons porch 24. Then came the Jews round about him and said unto him How long dost thou make us to doubt If thou be the Christ tell us plainly 24. Put us out of doubt 25. Jesus answered them I told you and ye believed not the works that I do in my Fathers name they bear witness of me 25. Why ask you me to tell you who believe me not My Miracles done in the Name and by the Power of God are a more satisfying testimony than my words 26. But ye believe not because ye are not of my sheep as I said unto you 27. My sheep hear my voice and I know them and they follow me 26 27 But no wonder that you believe not me for you are not
The number of twelve Apostles was fitted to the Jews Twelve Tribes to whom the Gospel was first to be Preached But when Christ would gather the Gentile Church he increased the number and Paul was commissioned by a voice from Heaven and he and Barnabas by a special mission of Christ by the Holy Ghost 2. The significant ceremony of renting the Cloths is used by these two Apostles 3. All good Men hate Idolatry and would not be Idoliz'd themselves 4. The Devil would honour the â—inisters of Christ overmuch when it is to contradict their Doctrine 16. Who in times past suffered all Nations to walk in their own ways 17. Nevertheless he left not himself without witness in that he did good and gave us Rain from Heaven and fruitful seasons filling our hearts with food and gladness 16. He hath long connived by patient permissions at the manifold Idolatries and Vices of the World not punishing them as they deserved Yet his common mercies to Mens bodies did both signifie that he is the merciful Ruler and Benefactor to mankind and that he useth not sinful Man as the deserveth but in mercy obligeth all to gratitude and repentance 18. And with these sayings scarce restrained they the people that they had not done sacrifice unto them 18. Note So forward are Men to forbidden worship who are backward to spiritual and true 19. And there came thither certain Jews from Antioch and Iconium who perswaded the people and having stoned Paul drew him out of city supposing he had been dead 19. Note This is the levity of the vulgar that one day will sacrifice as to Gods to those whom after they would kill as male factors So little trust is to be placed in them And though we know not whether most of the same Persons were the Persecutors its like that many were 20. Howbeit as the Disciples stood round about him he rose up and came into the city and the next day he departed with Barnabas to Derbe 20. Note It s like his recovery was a miracle else stoning would have disabled him to travel 21. And when they had Preached the Gospel to that city and had taught many they returned again to Lystra and to Iconium and Antioch 21. Note Persecution made them not forsake the Plantations which they had newly made 22. Confirming the souls of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the Kingdom of God 22. Confirming them against the Temptation of Persecution which must be suffered by those that will be saved 23. And when they had ordained them Eldets in every Church and had prayed with fasting they commended them to the Lord on whom they believed 23. They setled the Christians that were converted in these several Cities in Church order ordaining Elders in every Church to be the Guides and Teachers of the rest and that with Fasting and Prayer because of the great importance of the work Note 1. It is made a controversie whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie by suffrages or by laying on hands But it is of small importance For it is certain that the Apostles forced no Elders on the People but ordained them by the Peoples choice or consent And it is certain that ordination was the Apostles Act. 2. And it s a Controversie what is here meant by Elders whether Diocesane Bishops or meer Presbyters or Lay Elders or Deacons also The Scripture calls all Church-guides and Teachers Elders and here maketh no distinction It s certain that each Church here was but one small Assembly And therefore if they will call the Pastor of one Assembly a Diocesane it s a nominal strife If they say it is because they had Power to govern a Diocess of a multitude of Churches when they were gathered 1. They must prove that power given 2. Then they were no Bishops of those Churches till they were indeed Churches 3. And its probable that about those near Cities that was not in their life time Though it be not certain that by Elders in every City is meant more than one in each City yet by the Phrase it is most probable specially considering what evidence there is of many at Corinth Antioch and Jerusalem 24. And after they had passed throughout Pisidia they came to Pamphylia 25. And when they had Preached the word in Perga they went down unto Attalia 26. And thence sailed to Antioch from whence they had been recommended to the Grace of God for the work which they fulfilled 24. They returned to Antioch in Syria not Antioch in Pisidia to give the Church an account of their success 27. And when they were come and had gathered the Church together they rehearsed all that God had done with them and how he had opened the door of faith unto the Gentiles 28. And there they abode long time with the Disciples 27. Note 1 It was a Congregation and not a Diocess of a multitude of Congregations that is called the Church which they Congregated 2. They brought them the glad Tidings that the Gentiles had received the Faith Though it was in the Jews Synagogues that they preacht at least for the most part CHAP. XV. ANd certain men which came down from Judea taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved 1. Some Christian Jews thought and taught that Circumcision and keeping the Law of Moses is necessary to Salvation both to Jew and Gentile Christians Note 1. The sound Doctrine of Christianity was quickly corrupted be erring Teachers 2. The threatning of damnation and making error seem necessary to salvation was used to affright timerous Christians into false ways 2. When therefore Paul and Barnabas had no small dissension and disputation with them they determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question 2. Note To be Dissenters and Disputants against errors and tyrannical impositions upon conscience is no fault but a great duty 2. It s but a groundless fiction of some that tell us that this was an appeal to Jerusalem because it was the Metropolis of Syria and Antioch As if Metropolitan Church Power had been then settled When long after when it was devised indeed Antioch was above Jerusalem And it s as vain a fiction that this was an appeal to a general Council as if the Apostles and Elders at Jerusalem had been a general Council when none of the Bishops of the Gentile Churches were there or called thither It is notorius that it was an appeal to the Apostles taking in the Elders as those that had the certainest notice of Christs mind having conversed with him and being entrusted to teach all Nations whatever he commanded them and had the greatest measure of the spirit and also being Jews themselves were such as the Judaizing Christians had no reason to suspect or reject 3. And being
brought on their way by the Church they passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren 3. Note By the Church that brought them on is neither meant a Diocess of Churches nor the meer Clergy but the chief Men of the Congregation of Antioch 2. The Gentiles conversation was joyful news 4. And when they were come to Jerusalem they were received of the Church and of the Apostles and Elders and they declared all things that God had done with them 5. But there rose up certain of the Sect of the Pharisees which believed saying That it was needful to circumcise them and to command them to keep the law of Moses 4. They first told them of their success on the Gentiles and then of the Doctrine of these Christians Pharisees Note The error as to the Jews had a fair religious pretence for Moses Law was Gods own Law and delivered by Angels and confirmed be miracles and Christ had said that he came not to destroy it c. Therefore had not Apostolick Testimony and the Authority of the Holy Ghost by miracles proved the abrogation it would more hardly have been believed by good men than the substitute Canons of Bishops that have no such pretence But the Gentiles were never under Moses Law as such 6. And the Apostles and Elders came together for to consider of this matter 6. Note Gods inspiration made not consultation needless to themselves or to convince Gainsayers 7. And when there had been much disputing Peter rose up and said unto them Men and brethren ye know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the Gospel and believe 8. And God which knoweth the hearts bare them witness giving them the holy Ghost even as he did unto us 9. And put no difference between us and them purifying their hearts by faith 7. Those of the Pharisees way that came with Paul and Barnabas were heard disputing for their cause and then Peter said c. 10. Now therefore why tempt ye God to put a yoak upon the neck of the Disciples which neither our Fathers nor we were able to bear 10. God never put this yoke on the Gentiles and we Jews have found it a heavy burden 11. But we believe that through the Grace of the Lord Jesus Christ we shall be saved even as they 11. And it is not by the works of Moses Law that we Jews are justified and saved but in the same way that is common to the Gentiles with us even by the Grace of Jesus Christ 12. Then all the multitude kept silence and gave audience to Barnabas and Paul declaring what miracles and wonders God had wrought among the Gentiles by them 12. The miracles and conversion of the Gentiles was Gods approving Testimony in the case 13. And after they had held their peace James answered saying 13. Note They were not like the proud Magisterial Talkers so full of themselves that they have not patience to restrain their list of speaking till another hath done but stop and silence him by rude uncivil interruption on pretence that he is too long 13 14. Men and brethren hearken unto me 14. Simon hath declared how God at the first did visit the Gentiles to take out of them a people for his name 15. And to this agree the words of the Prophets as it is written 16. After this I will return and will build again the tabernacle of David which is fallen down and I will build again the ruines thereof and I will set it up 17. That the residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doeth all these things 13 14. Note Some think James meaneth the prophecy of Simeon Luke 2.32 A Light to lighten the Gentiles but its liker though not certain that its Peter here that he meaneth 18. Known unto God are all his works from the beginning of the world 18. God that hath prophecyed of this calling of the Gentiles decreed and foreknew it They are his works as well as we and he is merciful to all 19. Wherefore my sentence is that we trouble not them which from among the Gentiles are returned to God 20. But that we write unto them that they abstain from pollutions of idols and from fornication and from things strangled and from bloud 19. Note It is not agreed by expositors what these words mean whether it be only things indifferent that are here determined as Beza and some other think and that only to avoid offence for a time Or whether it be the precepts of Noah imposed on the Proselites of the Gate as such as Doctor Hammond thought They that go the first way think that by Fornication here is meant Idolatry that is the countenancing of it by the use of things in themselves indifferent But most think that by Fornication is meant some controverted sorts of it as marrying within some prohibited degrees or using Concubines or second Wives which the Jews scrupled not And others think that the ignorance of Jews and Gentiles of the evil of Fornication and some Hereticks pleading for it made it though not indifferent joyned with the rest Those that go the second way say that to the Proselites of the Gate the seven precepts of Noah were necessary and therefore when they turned Christians not to be cast off And by Blood they think is meant Bloodshed or Murder so the two first precepts saith Dr. Hammond are for worshipping the true God 2. And not Idols both these are included in Abstaining from Meats offered to Idols 3. Abstaining from Blood is the fifth of those precepts against Murder 4. From things strangled is the seventh 5. From Fornication was the fourth 6. And many ancient Greek copies add here Thou shalt not do to another what thou wouldst not have done to thee and that containeth that against theft and injustice c. Which ever of these be right it maketh no difference as to our obligation By eating things strangled and blood can be meant no more than such beastly devouring either of the blood it self or the blood in the strangled Creature which signifyeth a bloody mind and may harden men in cruelty and easilyer dispose them to shed Mans blood And if there be any more that is ceremonious in it it was temporary to avoid the Jews offence But if any think any more to be unlawful its lawful to forbear it 21. For Moses of old time hath in every city them that Preach him being read in the Synagogues every sabbath-day 21. As for the Jews the Law of Moses belongs to them and we leave them to it till God shall dissolve their State and Policy it is preached by the reading of it in the Synagogues every Sabbath day 22. Then pleased it the Apostles and Elders with the whole Church to send chosen
of God despightful proud boasters inventers of evil things disobedient to parents without understanding covenant-breakers without natural affection implacable unmerciful 29. So far is their Learning and Arts from making them just and happy that they abound with all manner of odious shameful Sin here named 32. Who knowing the judgment of God that they which commit such things are worthy of death not only commit the same but have pleasure in them that do them 32. And all their knowledge of Good and Evil is so far from Justifying or Sanctfying them that they live in the practice of that which they know God doth condemn and in their Societies and Conversation make it their delight CHAP. II. 1. THerefore thou art unexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things 1. Therefore thou that thinkest highly of thy self for thy Knowledg and basely of others as ignorant or barbarous art so far from being justified by this that it aggravateth thy Sin and leaveth thee without excuse For thou livest in as great Sin as those whom thou condemnest as Ignorant 2. But we are sure that the judgment of God is according to truth against them which commit such things 2. But we know that God will judge all Men in Truth and Righteousness according to their Works and will condemn evil doers whatever their Knowledge and Profession be 3. And thinkest thou this O man who judgest them which do such things and dost the same that thou shalt escape the judgment of God 3. Is it not then thy manifest error to think that thy Knowledge and condemning Sin in-others will justifie and save thee that livest in Sin 4. Or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance 5. But after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath and revelation of the righteous judgment of God 6. Who will render to every man according to his deeds 4 5 6. While thou boastest of Wisdom and livest in Wickedness thou shewest the more contempt of God even of the Riches of his goodness and forbearance and long-suffering not knowing Practically that the goodness of God which thou dost acknowledge in Words should lead thee to Repentance and forsaking of Sin 5. But thy Heart being hardened in impenitency by Sin against Knowledge thou dost but treasure up certain punishment against the Day when God will shew his Righteousness by his Judgment 6. And will judge and use Men according to their Deeds 7. To them who by patient continuance in well doing seek for glory and honour and immortality eternal life 7. To them who by a life of true obedience and patient waiting for his Reward do seek first for future Glory and Honour and Immortal Happiness he will give Eternal Life 8 9. But to them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath tribulation and anguish upon every soul that doth evil of the Jew first and also of the Gentiles 8 9. But to them that resist the Light and contend against the revealed Truth and obey it not but live in the Practice of Uunrighteousness while they boast of Knowledge God will pour forth his Indignation and Wrath Tribulation and Anguish even on every one that liveth in Sin and Wickedness first on the Jews who sin under their boasting of their Peculiarity Law and Jewish Knowledge and the Greeks and Romans who sin under their boasting of Learning and Philosophy and conceited Wisdom 10 11. But glory and honour and peace to every man that worketh good to the Jew first and also to the Gentile For there is no respect of persons with God 10 11. But Glory Honour and Peace to every Man that liveth a life of true Obedience and well doing to the Jew first according to their Covenant-Prerogative and also to the Gentiles as being in the same Covenant of Grace for God saveth not Men partially for their outward Priviledges or their barren Knowledge and Profession 12. For as many as have sinned without law shall also perish without law and as many as have sinned in the law shall be judged by the law 12. For all Men shall be judged according to the Oblâ—gations which they were under They that sinned against the Law of Nature and commmon Mercies and were never under the Mosaical Law or Supernatural Revelation shall be condemned by the Law which they sinned against and not by that which was never given them But the Jews that sinned under Moses's Law shall be judged by it 13. For not the hearers of the law are just before God but the doers of the law shall be justified 13. For no Law of God doth justifie Men meerly for having it and hearing it but for doing it so far as they do it 14. For when the Gentiles which have not the law do by nature the things contained in the Law these having not the law are a law unto themselves 15. Which shew the work of the law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another 14 15. For when the Gentiles which have not the Jewish or any written Law of God do by Nature that which that Law commandeth these having not that supernatural written Law have Gods Law of Nature in themselves and shew the effects of this Natural Revelation written in their Hearts their Consciences naturally having some Conviction of Gods Soveraign Government and Mans duty tells them as a Witness whether they do well or ill and their Reason accusing or defending them accordingly 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel 16. I mean not by any mistaken self judging in this World but even at the Bar of Christ when God shall open all mens secret Acts and rectifie all mistaken judgings as I have preached in foretelling that judgment of Christ 17. Behold thou art called a Jew and restest in the law and makest thy boast of God 18. And knowest his will and approvest the things that are more excellent being instructed out of the law 19. And art confident that thou thy self art a guide to the blind a light of them that are in darkness 20. An instructer of the foolish a teacher of babes which hast the form of knowledge and of the truth in the law 17 18 19 20. And that you may know that the Law will justifie no man for having or knowing it but for doing it consider that it is but self-deceit to think that thou shalt be justified for being called a Jew and resting in the Divineness and perfection of your Law and boasting that you are Gods peculiar People and that his Will and excellent things are known by you which the world knoweth not
safety and success 2. And that the strongest believers must so much see and regard their dangers as to move them earnestly to pray for deliverance 32. That I may come unto you with joy by the will of God and may with you be refreshed 32. That I may not be hindred from my desired coming to you and comfort among you Note That when we would fain serve God in Peace God oft chooseth otherwise that we shall serve him as Paul there did in Prison And his Will is best 33. Now the God of peace be with you all Amen 33. And it is my Prayer for you that God who is the lover and giver of Peace may dwell among you with the great blessing of Love Peace and Concord Amen CHAP. XVI 1. I Commend unto you Phebe our Sister which is a servant of the church which is at Cenchrea 2. That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever business she hath need of you for she hath been a succourer of many and of my self also 1 2. I pray you kindly receive and assist Phebe c. For she hath been a great help and reliever of many Saints and me 3. Greet Priscilla and Aquila my helpers in Christ Jesus 4. Who have for my life laid down their own necks unto whom not only I give thanks but also all the Churches of the Gentiles 3 4. Salute in my name Priscilla and her Husband Aquila eminent in helpfulness and willing hazards by which all the Gentiles take themselves beholden to them as means of my deliverance Note The preserving and helping an eminent Minister may oblige many Churches 5. Likewise greet the Church which is in their house 5. Salute all their Christian Family and the Saints that use there to assemble in Communion 5 6. Salute my well beloved Epenetus who is the first fruits of Achaia unto Christ Greet Mary who bestowed much labour on us 5 6. Note that God would have the good works and service of his Saints to be valued and praised 7. Salute Andronicus and Junia my kinsmen and my fellow prisoners who are of note among the apostles who also were in Christ before me 7. Noted for their sufferings and service among the Apostles 8. Greet Amplias my beloved in the Lord. 9. Salute Urbane our helper in Christ and Stachys my beloved 10. Salute Apelles approved in Christ Salute them which are of Aristobulus houshold 11. Salute Herodion my kinsman Greet them that be of the houshold of Narcissus which are in the Lord. 12. Salute Tryphena and Tryphosa who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. 13. Salute Rufus chosen in the Lord and his mother and mine 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them 15. Salute Philologus and Julia Nereus and his Sister and Olympias and all the saints which are with them 8 9 10 11 12 13 14 15 That you may see that I mind them in particular salute specially these whom I have notice of 16. Salute one another with an holy kiss The churches of Christ salute you 16. And exercise such love one to another expressed by not an immodest and lascivious but an Holy Kiss the usual expression of friendship in those times The Churches which have notice of my writing salute you 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the Doctrine which you have learned and avoid them 17. And though I seem to have ended I will reassume my exhortation for Love and Concord for which I have said so much in this Epistle Beseeching you to mark those Men that bring false and new Doctrines which the Apostles never taught you and to promote them and for other sinful ends draw parties and make Divisions and Scandals among you avoid these and turn from them 18. For they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple 18. For tho this sort of Men pretend to be the chiefest servants of Christ and promoters of Truth and Holiness and Happiness yet it will be found that it is not Christ and his Gospel Kingdom and Interest which indeed they serve For these are much disâ—served by Divisions and Scandals But it is their own Belly and Fleshly Interest in some Carnal Design for to escape suffering or prosper or be followed and cried up as excellent Persons And though it is usual with them to have good Words and fair Pretences of Wisdom and Excellency and to use subtile Arguments which the Simple are much taken with as if they were clear Truth and holy Zeal yet indeed they do not edifie them but deceive the Hearts of such ignorant undiscerning Persons 19. For your obedience is come abroad unto all men I am glad therefore on your behalf but yet I would have you wise unto that which is good and simple concerning evil 19. Think not that I accuse you but warn you I rejoice that you are famous for your Obedience to the Apostolical Doctrine of Faith Love Peace and Concord But yet I know so much of the way of Dividing Seducers and of the Weakness and Injudiciousness of many zealous Christians that I see cause to warn you and all others and to tell you that there is need of much Wisdom to escape this Snare and to discern Good from Evil and to wish that you may be wise as well as zealous to all that is good and simple or unacquainted with Sinning and Heresies 20. And the God of peace shall bruise Satan under your feet shortly The grace of our Lord Jesus Christ be with you Amen 20. And to encourage you I foretell you That God who would be known to us as the God of Peace and hath promised that the Holy Seed shall break the Serpents Head will e're long bruise Satan under your Feet overcoming his Temptations and subduing the Tyrannical and Persecuting Instruments that serve him against the Church That the great Riches of all Christs Grace may be with you is the best Benediction and Wish that I can have for you Amen 21 22. Timotheus my workfellow and Lucius and Jason and Sosipater my kinsmen salute you I Tertius who wrote this epistle salute you in the Lord. 23. Gaius mine host and of the whole church saluteth you Erastus the chamberlain of the city saluteth you and Quartus a brother 21 22 23. The Brethren here with me salute you c. 24. The grace of our Lord Jesus Christ be with you all Amen 24. From the abundance of my Affection to you I again repeat my great Benediction and Desire The Grace of our Lord Jesus Christ be with you all Amen 25 26. Now to him that is of power to establish you according to my gospel and the preaching of Jesus Christ according to the revelation of the mystery which was
by reciting them preceptively And so they bind all Christians now as the Law of Nature and the Law of Christ 4. God by giving the Jews their Laws gave us Directions to know in the like Cases what is equal or wrong to us 5. But formally as it was Gods Law delivered by Moses to the Jews it binds not us and it 's done away For 1. It never as such bound any but the Jews and the few Proselytes among them For it was never promulgated to the World And even the Decalogue was Political and all made for that Common-wealth And all the World was never bound to turn Jews nor to dwell or come into a remote Country no bigger than half England 2. The Jews own Commonwealth is dissolved and so are their peculiar Laws 3. The Apostle expresly saith That the Law written in Stone that was glorious is done away ver 7. 11.13 compared 4. Moses was no Ruler or Mediator to the whole World 5. If one part of Moses Law as such bind then all of it bindeth a quatenus ad omne and so we must turn Jews 6. Paul expresly nameth Sabbaths as abolished that is A Day of Ceremonial Rest which the Fourth Commandment ordaineth as a Type of Spiritual Rest by Christ The Sum is That we are bound to the Law commonly called Moral as it is the Law of Nature and of Christ but not formally as the Law given the Jews by Moses or as written in Stone CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not 1. Therefore having received a more honourable Ministry than that of Moses Gods Mercy encourageth us and keepeth us from faâ—nting in our Labours and Sufferings 2. But have renounced the hidden things of dishonesty not walking in craftiness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God 2. But have renounced those things which cannot endure the Light lest they should be shamed but are craftily carried on in the dark nor do we use deceiving Arts in handling the Word of God but in the open Light by Evidence of Truth we expose our selves to trial and expect Success 3. But if our gospel be hid it is hid to them that are lost 3. So that if our Preaching be not yet understood and believed it is not for want of our clear Delivery but from the miserable Case of lost uncapable Hearers 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious gospel of Christ who is the image of God should shine unto them 4. Because the Devil by the love of worldly things ruling the Hearts of worldly Men hath blinded them that they may not believe the Gospel and see that Glory which shineth in Christ who is the Image of God 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake 5. It is not our selves that we commend by preaching to you or set up for you to believe in but it is Christ Jesus the Lord else indeed our Ministry were inglorious and we only manifest our selves to be faithful Servants for your Salvation by Christ who hath called us hereto and whose Glory we proclaim 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 6. For God who by his Word created Light hath shined by Spiritual Light into our Hearts giving us that Knowledge of God which gloriously appeareth in the Person Doctrine and Works of Christ which he commandeth us to communicate to others 7. But we have this treasure in earthen vessels that the excellency of the power may be of God and not of us 7. But we that are thus trusted and honoured of God are our selves poor frail afflicted Mortals that it mâ—y appear that it is by the Power of God and not of Men that the Gospel prospereth 8. We are troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed 8 9. We are many ways troubled but not brought to any extreme distress in straits but not in despair persecuted by Men but not forsaken of God cast down low and yet upheld and not destroyed 10. Always bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body 10. We still bear in our Bodies a memorative Conformity to our suffering dying Lord that our delivered Bodies also might have some conformity to his Life by whom we live and whom we preach 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh 11. For we that yet live are in continual danger of death by Persecutors for Jesus sake that we might be Emblems of Christs Resurrection and Life and a Proof that he liveth who preserveth us while we preach that blessed Life which he possesseth and hath purchased and promised 12. So then death worketh in us but life in you 12. So that in our Sufferings Christs Death is resembled but his Life in your Conversion and Preservation 13. We having the same spirit of faith according as it is written I belived and therefore have I spoken we also believe and therefore speak 13. But we have the sâ—me Spirit of Faith as you have and therefore say with David That we speak because we believe 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you 14. For he that raised up Christ shall raise us up both from our Sufâ—erings and Death and present us with you who are the Bâ—essings of our Labours 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God 15. For it is for you that we suffer and labour and are preserved that as many have the Benefit so God may be glorified by the Thanksgiving of many 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day 16. Therefore we are not tired in our Labour or Suffering but while our Bodies suffer and perish our Souls receive daily new Supplies of Strength and Comfort 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 17. For all our Sufferings for Christ and Bodily Afflictions are very tollerable and light and so short as to be but as for one moment and so gainful that they are the Means appointed to procure us a Crown of Glory which is weighty and of exceeding Worth and Everlasting 18. While we look
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
henceforth as the Unconverted Heathens that follow their own false imaginations 18. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their heart 19. Who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness 18 19. Their Understanding being darkened and they being meer strangers to a holy living on and unto God because of the ignorance and blindness of their Minds which have lost the very light of Nature and being stupified by Pravity and Custom in sin have given themselves up to fleshly lusts to do the filthiest Acts with greedy desire and delight 20. But ye have not so learned Christ 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus 20 21. But Christ has taught you and you have learned a clean contrary course of life If indeed you have heard what he teacheth and have been taught the True Doctrine of Christ 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts 23. And be renewed in the spirit of your mind 22 23. That you put off the old fleshly Mind and Life which is corrupt in disposition and practice by the deceit of sensual lusts And that you be made New Men in the very bent and habits of your Mind with New Judgment and Affections 24. And that ye put on the new man which after God is created in righteousness and true holiness 24. And that you become New Men possest of New Dispositions wrought in you by God according to his Word and for his Glory consisting in Righteousness and true Holiness 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another 25. And in particular as parts of your Righteousness see that you avoid all lying and fraud and speak the plain truth to one another for we are all fellow Members of one Body and therefore should not be false and fraudulent to each other 26. Be ye angry and sin not let not the sun go down upon your wrath 26. Anger is given us for the due resisting of Evil but use it not blindly rashly and inordinately to sin much less may you lie down and continue in such sin 27. Neither give place to the devil 27. And do not yield to Satan who by Mens provocations would draw you to sin 28. Let him that stole steal no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth 28. If any have by want or errour been tempted to steal or take any thing that is anothers against his Will let him do so no more nor by idleness continue his necessities but as he is able labour in some profitable work and that not only to supply his own wants but to relieve as many others as he well can 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers 29. Let no sinful rotten or filthy Discourse come out of your Mouths which will signifie a polluted Heart and may corrupt the hearers but let your words be such as are not only harmless to others but profitable even that which is useful to edification for useless truth it self is not to be chosen 30. And grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption 30. For the Spirit of God which is his Mark and Seal upon you to prepare you for the day of Salvation is a hater of all filthiness and vanity and a lover of Purity and Holiness and Mutual Edification And though he have not Passion and Grief as Men have yet as offended Men will in displeasure forsake that which is filthy and abhorred so will the Spirit of God in displeasure forsake a filthy sinner And that is one of the forest kind of Punishment 31. Let all bitterness and wrath and anger and clamour and evil-speaking be put away from you with all malice 31. And Gods Spirit being the Spirit of Love cast away Malice and all that savoureth of it bitterness wrath and hurtful anger clamorous fierce and ill and hurtful words 32. And be ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you 32. As having the same Spirit in the same Body be kind and tenderhearted one to another taking the good or hurt of each other as your own And as you can easily forbear and forgive your selves and be willing that others forgive you so forgive one another and that out of the belief and thankful sense of Gods forgiving you much more for the sake of Jesus Christ CHAP. V. 1. BE ye therefore followers of God as dear children 2. And walk in love as Christ also hath loved us and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour 1 2. Having therefore so obliging an example of your Heavenly Father shew that you are his true beloved Children by imitating him and let Love be your very Nature and course of life remembring still how Christ hath loved us and given himself for us an Offering and Sacrifice for our sins with which God was highly pleased in him 3. But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh saints 4. Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks 3 4. But let not Fornication or any uncleanness or filthy lust be once named among you unless by necessary opposition and detestation for this is the course beseeming all Christians who must be pure or Saints Nor yet use any ribald talk or filthy action nor foolish speaking nor vain jesting or drollery the foam of a light vain wit for these are unbeseeming Holy Persons but rather employ your Tongues in thanks and joyful praise to God and in holy edifying Discourse 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an Idolater hath any inheritance in the kingdom of Christ and of God 5. Let none pretend that Christianity by freeing them from the Law giveth them liberty to sin unpunished For if you are Christians the Word and Law of Christ hath taught you that no Whoremonger or Unclean Person or Covetous Person who is an Idolater by loving the World more than God or one that imitateth Idolaters in lusts hath right of inheritance in Heaven or in the holy Church on Earth 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience 7. Be not ye therefore partakers with them 6 7. Let no Hereticks or Libertines deceive you with false Pretences of Liberty for
Congregation being but in one place at one time And so that there was no Bishop that governed Presbyters nor any Presbyters subject to Bishops but onely to Itinerant Apostles So that all that remaineth in controversie will be Who instituted this middle Order of Presbyters after Scripture times and Quo jure and How it 's proved that they had Power so to do 3. I thank my God upon every remembrance of you 4. Always in every prayer of mine for you all making request with joy 3 4. Whenever I remember you it is with thankfulness to God and in all my Prayers for you I do it with joy 5. For your fellowship in the gospel from the first day until now 5. For the hearty Communion and Communication in and for the Gospel which you have exercised from the first day of your Conversion until now 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ 6. Not doubting but God who hath been the Author of this good Beginning will carry it on till you are presented perfect in the day of the coming of Christ 7. Even as it is meet for me to think this of you all because I have you in my heart in as much as both in my bonds and in the defence and confirmation of the gospel ye all are partakers of my grace 7. It is meet that I think this of you all for you have a great room in my Heart because in my Bonds and Sufferings and in all that we do for the defence and confirmation of the Gospel you have manifested the same Grace and by your Communication and Cooperation have your part in the Blessing and Reward of my Ministerial Grace and Labours 8. For God is my record how greatly I long after you all in the bowels of Jesus Christ 8. For God is my Witness with what earnest Love I long for your Welfare even with that Love which Christ hath kindled in me for his own sake who loveth you 9. And this I pray that your love may abound yet more and more in knowledge and in all judgment 9. And my Prayer for you is That you may increase and abound in holy Love to Christ and his Gospel and each other and in all spiritual Wisdom and discerning Judgment 10. That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ 10. That you may yet more grow up in the Approbation and Love of the excellent things of Christian Faith and Life and Hope and may be sound and sincere in Faith and Life without warping in Judgment or scandal in Practice till the Day of Judgment 11. Being filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God 11. And that you may abound with all that Righteousness towards God and Man which is the true Fruit of Faith and of the Spirit by which you may praise and glorifie God 12. But I would ye should understand brethren that the things which happened unto me have fallen out rather unto the furtherance of the gospel 12. I think meet to give you notice lest misinformation discourage you that my Imprisonment and Sâ—fferings have not hindered but furthered the Gospel 13. So that my bonds in Christ are manifest in all the palace and in all other places 13. For my Imprisonment for Christ hath but made me and consequently my Preaching to be known in the Court and Places of Judicature and abroad to others 14. And many of the brethren in the Lord waxing confident by my bonds are much more bold to speak the word without fear 14. And the Example of my Patience Boldness and Success in Suffering hath emboldned many of the Brethren confidently without fear to preach and profess the Gospel 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach Christ of contention not sincerely supposing to add affliction to my bonds 17. But the other of love knowing that I am set for the defence of the gospel 15 16 17. There be some here at Rome and elsewhere that because I reprove them for Judaizing by obtruding the Law and Ceremonies of Moses on the Gentiles and such other Causes are quarrelsom with me and seek Defamation and while they preach Christ it is with the mixture of Spleen and Bitterness against me and in an envious striving and reproachful manner against me and such as I who conform not to their Ceremonious Impositions Thus some preach the same Christ that I do but contentiously and not in sincerity and love and meekness but to add to my Bonds the Affliction of Mens Contempt and Disaffection to turn the Hearts of People from me and my Ministry But there are others that preach in Christian Love and carry it with Kindness toward me knowing that I am called to propagate and defend Christs Gospel and that it 's it that I suffer for and not for my Fault and Errour as the other would persuade the People 18. What then notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce yea and will rejoyce 18. But though some seek Preeminence and their own Honour and Interest and envy me and join too much self-seeking with the Preaching of the Gospel and do it not with the Love and Sincerity that they ought yet every way Christ is preached and I therein rejoice yea and will rejoice Note 1. That they mistake who think Paul speaketh of the Preachers of false Doctrine in any great Point for he would not rejoice in that It is but preaching with corrupt Passions and Purposes perhaps for little Differences in a splenetick manner contrary to Love and Peaceableness 2. Paul here entreth his professed Dissent both against Church-Tyranny that would forbid those to preach that cross them and their Opinions or interest and against those Separatists who cry down the Ministry of those that are faulty in tolerable things yea that cross them and their Way 19. For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ 19. For I doubt not but even this accumulating Affliction on me by envious Brethren with Heathen Persecutors shall through your Prayer and Christs Spirit all turn to good and but further my own and other Mens Salvation 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my body whether it be by life or by death 20. For as it is my earnest expectation so it is my comfortable hope that whether it be by my Life or Death all that befalls my Body shall be to the honour of Christ and then I have my End 21. For to me to live is Christ and to
the Tenders of Free Mercy and Salvation to Jews and Gentiles nor keep his Elect and Faithful Flock from that Heavenly Glory where Angels and Saints shall be One Blessed Society united in Love to God and each other 21. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled 21. And you who were not onely as all others originally guilty as the Seed of Adam but also of the Race and Society of Gentiles by your wicked Works estranged from God and out of the way of his saving Grace and Enemies to it and him yet now hath he reconciled by Christ and taken you for his Children 22. In the body of his flesh through death to present you holy and unblameable and unreprovable in his sight 22. By giving up his Body of Flesh to death as a Propitiatory Sacrifice and by justifying and sanctifying you to present you holy and blameless and justified at last before him 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the gospel which ye have heard and which was preached to every creature which is under heaven whereof I Paul am made a minister 23. I say you shall be thus perfected at last if you prove sound confirmed Christians continuing in the Faith grounded and setled and by no Temptation be ever turned from the Hope which Christ hath given you in his Gospel which by Christs Commission we preach to all Men in this lower World which is already happily begun the Church being no more confined to Jews but gathered out of all the Earth to which Work Christ hath Commissioned me who am labouring therein Note That how true soever it be that sound Believers shall be finally justified in Judgment and glorified the Promise giveth them Right to it but on Condition of Perseverance and God useth Conditional Promises to engage us rationally to our Duty and as a Means to accomplish his Absolute Decrees 24. Who now rejoyce in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the church 24. And I rejoyce that God honoureth me to suffer for his Church in so excellent a Work For it is by the Cross or Suffering that God will bring the Church to Glory And as Christ hath perfectly done his own part as the onely Propitiating Sacrifice so I with the rest of his Members must undergo and make up the rest even for the same Churches sake for which he died though not as a Mediator to reconcile God and Man as he was 25. Whereof I am made a minister according to the dispensation of God which is given to me for you to fulfil the word of God 25. Of which Church I am made a Servant by Gods appointment and commission given me for you as well as for others that I may fully divulge the Word of God 26. Even the mystery which hath been hid from ages and from generations but now is made manifest to his saints 26. The great Mystery of Redemption God manifested in the Flesh as the Head and Saviour of the Church which though not wholly yet comparatively hath been hid from Jews under dark Types as well as more from Gentiles by greater Darkness in all fore-going Ages But now is plainlier made known to Gods Saints 27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of glory 27. To whom God of his good Pleasure would specially make known the Riches and Glory of this Mystery of Calling the whole World of Gentiles The Sum of it is Christ among you and in you purchasing giving and assuring to you the Heavenly Glory for which he hath commanded you joyfully to hope Christ the Way Glory the End 28. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus 28. To preach this Christ is the Work of our Office warning and teaching every Man as we have opportunity neglecting none of any Rank in all the saving Wisdom of the Gospel that we may present as many as possible perfect to Salvation 29. Whereunto I also labour striving according to his working which worketh in me mightily 29. In this Labour I am employed in which with diligence I strive according to the Grace of him that called me which wrought in me or worketh by me in Power confirming my Ministry by Miracles and Success as well as qualifying me for it CHAP. II. 1. FOr I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh 1. Conflict by Prayer and Care and Study to do them good Note Good Men long for the Good of them whom they never saw 2. That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ 2. That they may grow up to a State of Joy by holy Union and Communion in Love and to be yet richer and happier in the full and assured understanding and acknowledgment of the Mystery of God's Love and of Christs Grace in the Promises Prefigurations and Performance of our Redemption 3. In whom are hid all the treasures of wisdom and knowledge 3. Though it be not discerned by carnal Men who search more after other Knowledge in the World the depth excellency and benefit of all true Wisdom and Knowledge are comprised in the Knowledge of God manifested in Christ This is the true Philosophy in comparison of which all other is Vanity and Folly 4. And this I say lest any man should beguile you with enticing words 4. I tell you this lest any delude you by the specious ostentation of any other sort of Knowledge called Philosophy or Oracular or Enthusiastical or Pharisaical Tradition as if it were somewhat more excellent than the Knowledge of Christ 5. For though I be absent in the flesh yet am I with you in the Spirit joying and beholding your order and the stedfastness of your faith in Christ 5. For though I see you not I am in the Spirit as if I was present with you affected with Joy to hear of your Order and stedfastness of Faith but yet I know where your danger lieth 6. As ye have therefore received Christ Jesus the Lord so walk ye in him 6. Let it then be your care to hold fast and practise the Gospel of Christ as you have already received him and his Word and turn not to any other way 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving 7. As growing downwards in the Roots is necessary to Trees for stedfastness and
it is supposed that we are wronged else there is no need of forgiving 2. True Christians are known by this Spiritual Nature as well as by Religious Exercises 14. And above all these things put on charity which is the bond of perfectness 14. But as the most necessary and excellent of all put on true endeared Love to others as your selves for the sake of God who must be most loved For as this is the highest Grace which Christs Spirit worketh in us so it is that Bond which by uniting Believers to Christ and each other tendeth to the perfect compagination growth and welfare of the Church and every Member of it 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankful 15. And let that Peace which God both giveth you within and calleth you to exercise by dwelling in your Hearts bear rule in your lives towards all Men as being of the same Body And live in continual thankfulness to God 16. Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalms and hymns and spiritual songs singing with grace in your hearts to the Lord. 16. Let the word of God so possess your Souls that you may by it have plenteous Holy Wisdom to instruct and admonish one another and Holy Affections that those who have the gift of composing Holy Psalms and Hymns and Spiritual Songs for themselves and others use may do it wisely and all of you use them with Holy Joy in singing to the Lord. 17. And whatsoever ye do in word or deed do all in the name of the Lord Jesus giving thanks to God and the Father by him 17. And let all that you offer to God in word or deed in worship or obedience be done in the name of the Lord Jesus trusting for acceptance to his Mediation and offer your daily Thanksgiving to God the Father by him our High Priest in the Heavens 18 19 20 21 22 23. Wives submit your selves unto your own husbands as it is fit in the Lord. Husbands love your wives and be not bitter against them Children obey your parents in all things for this is well-pleasing unto the Lord. Fathers provoke not your children to anger lest they be discouraged Servants obey in all things your masters according to the flesh not with eye-service as men-pleasers but in singleness of heart fearing God And whatsoever ye do do it heartily as to the Lord and not unto men 24. Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ 18 19 20 21 22 23 24. See all this before Paraphrased Eph. 5 6. 25. But he that doth wrong shall receive for the wrong which he hath done and there is no respect of persons 25. But if Masters or Servants do wrong to the other though they may escape the punishment of Man God who respecteth no Mans Person will judge and punish them CHAP. IV. 1. MAster 's give unto your servants that which is just and equal knowing that ye also have a Master in heaven 1. Let not your power over your Servants embolden you to abuse oppress or wrong them but give them all wages and usage which Justice and Equity require for you have a Master in Heaven who will judge you as you are and do 2. Continue in prayer and watch in the same with thanksgiving 2. Be constant in Prayer and not cursory or cold and watch in it against your corruptions and temptations joyning thanksgiving with your requests 3. Withal praying also for us that God would open unto us a door of utterance to speak the mystery of Christ for which I am also in bonds 3. Praying for us Ministers of Christ that God would give us freedom from Mens restraints and our own infirmities that we may with enlargedness and boldness preach the Gospel for which I suffer 4. That I may make it manifest as I ought to speak 4. That I may open and apply it as the Work and the Souls of Men require 5. Walk in wisdom toward them that are without redeeming the time 5. Use the wisdom toward them that are without the Church which is needful to keep you from receiving hurt by them or in doing good to them 6. Let your speech be alway with grace seasoned with salt that ye may know how ye ought to answer every man 6. Let all your speech be the exercise of God's Grace in your Hearts not rotten filthy or vain but wise and savoury that you may speak pertinently and fruitfully to every Man especially in the necessary defence of the truth against Gainsayers and resolving of the doubtful 7. All my state shall Tychichus declare unto you who is a beloved brother and a faithful minister and fellow-servant in the Lord 7. Tâ—chicus a faithful Brother fully shall acquaint you with my Concernments 8 9. Whom I have sent unto you for the same purpose that he might know your estate and comfort your hearts With Onesimus a faithful and beloved brother who is one of you They shall make known unto you all things which are done here 10. Aristarchus my fellow-prisoner saluteth you and Marcus sisters son to Barnabas touching whom ye received commandments if he come unto you receive him 11. And Jesus which is called Justus who are of the circumcision These onely are my fellow-workers unto the kingdom of God which have been a comfort unto me 8 9 10 11. These are all that have helpt me here at Rome in my suffering and have much comforted me 12. Epaphras who is one of you a servant of Christ saluteth you always labouring fervently for you in prayers that ye may stand perfect and compleat in all the will of God 13. For I bear him record that he hath a great zeal for you and them that are in Laodicea and them in Hierapolis 12 13. Note 1. That Prayer should be a Work of fervent labouring 2. That Ministers-should long for the Peoples increase in Grace and universal Obedience more than to promote their own Interest with them 14 15. Luke the beloved Physician and Demas greet you Salute the brethren which are in â—aodicea and Nymphas and the church which is in his house 〈…〉 15. Which use to meet there And when this epistle is read amongst you cause that it be read also in the church of the Laodiceans and that ye likewise read the epistle from Laodicea 16. Note 1. It was the Duty of the Churches to communicate the Epistles written to them by the Apostles 2. What Epistle that written to Laodicea was it concerneth us not to know It 's vain to think that Paul and other Apostles wrote no more Epistles than be in the Bible or that God is bound to bring down all that they wrote to us 17. And say to Archippus Take heed to the ministery which thou hast received in the Lord that thou
come till the Jews Rebellion and Revolt from the Romans provoke them to destroy them and then will the wicked Destroyer appear even the Roman Imperial Pride and Rage who exalt themselves above all Humane Power and will arrogate the Name and worship of Gods and put down Gods own instituted Worship and will have Altars and Images erected to themselves 6. What delayeth them yet you know They are killing one another for Empire at Rome and the sin of the poor Jews against Christ and his Apostles is not yet ripe for utter ruine and then next the destroyer will appear For their Self-idolizing is already at work as Caligula's attempt assureth us with Nero's Pride and Cruelty Onely the foresaid impediments at Rome c. do stop the Desolation and Abomination till it be removed and then it will invade the Holy City and Temple and Judea shall feel the Roman Pride and Idolatry Who come as from Satan with all the help that he can give them by Powerful Armies and with the Countenance of the Roman Idolaters Learning and Magicks and Lying Oracles and wonders such as Vespasian pretended to work and the Virtues that his Son Titus made ostentation of And with all the deceitful Learning and Arts which may countenance Idolatry and Wickedness and beguile Men fitted to destruction Because these poor Jews received not the Gospel in Love that they might be saved by Christ and many Christians proved Hypocrites and Formalists and Hereticks therefore God penally will let loose upon them the Learned Roman Idolaters with their Arts and Subtlety and advantages of Power to delude them to worship Idols which are Lying Vanities And so they that would not believe the Truth but had pleasure in Unrighteousness might be left to be their own destroyers by believing and practising the Idolatry and Wickedness which will damn them The Matter of all these three Expositions in it self hath a great deal of Truth that is Mahomet is an Antichrist most notorious The Pope as pretended Universal Head of the Church corrupting Christianity in Doctrine Worship and Discipline and bloodily destroying Sounder Christ is one sort of Antichrist The Roman Pagan Idolaters that set up the Desolating Abomination were no less But which this Text meaneth I know not But I detest that Opinion that maketh all the Visible Church Idolatrous and Antichristian since Constantine delivered it from Pagan Persecution Sure such should not now complain of Persecution but fear Deliverance and Prosperity 13. But we are bound to give thanks alway to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth 13. But when I speak of this pernicious Apostasie of the followers of this Man of sin and perdition it mindeth me to be thankful to God for you that from the beginning he hath chosen and marked you out for Salvation by Sanctifying you by his Spirit and giving you a found belief of that truth which these Apostates do deny Note That Gods election Connecteth the End and Means whom he chooseth to Salvation he at once chooseth to Sanctification and Confirmed Faith 14. Whereunto he called you by our gospel to the obtaining of the glory of our Lord Jesus Christ 14. And I am thankful that my preaching the Gospel was the means by which he called you hereto and to obtain your part with Christ in Glory 15. Therefore brethren stand fast and hold the traditions which ye have been taught whether by word or our epistle 15. Therefore stand fast and hold the same Doctrine which I have delivered to you whether by Preaching Discourse or Writing against all Innovating Seducers 16. Now our Lord Jesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good hope through grace 17. Comfort your hearts and stablish you in every good word and work 16 17. And I have great incouragement to pray for you in hope that you may be comforted and established in all that is good because it is to that Christ that is our Saviour and God who is our Father and hath already shewed that he loveth us and hath by his Grace given us solid hope and the foretaste of the everlasting consolation CHAP. III. 1. FInally brethren pray for us that the word of the Lord may have free course and be glorified even as it is with you 1. And as I pray for you pray ye for us that the word of God may run abroad with speed and prosperous success and not be stopt or hindred by persecutors contradictions or Scandalous Seducers but may be honoured by free and full reception and obedience as it is with you which praise I give you to encourage you 2. And that we may be delivered from unreasonable and wicked men for all men have not faith 2. And that our Persons may be preserved and our Preaching prosper against all the endeavours of absurd and wicked Men who are our adversaries For faithless Men are every where against us 3. But the Lord is faithful who shall stablish you and keep you from evil 3. But tho Men be faithless who resist me we have a faithful God who will confirm you and keep you from Satan and from evil 4. And we have confidence in the Lord touching you that ye both do and will do the things which we command you 4. And we have good hope that you will still follow the Precepts which we give you from the Lord. 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ 5. To which end I pray that God would direct your Hearts to love himself and patiently to wait for Christ and these two Graces will keep you in obedience from backsliding 6. Now we command you brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every brother that walketh disorderly and not after the tradition which he received of us 6. And this is one of the Commands which in the name of Christ I have to deliver you to preserve you from revolting viz to keep your Society clean from Scandal by avoiding the familiar company of every one professing Christianity who liveth disorderly and not according to the Law of Christ which we delivered to him Note 1. That there is a degree of avoiding Familiarity with a disorderly Christian to shame him into Repentance and to preserve our selves and the Honour of Christianity which is short of a publick Declarative Excommunication and casting out of the Church It is justly called Suspension because a Man is not to be Excommunicate till he be proved obstinately Impenitent But a Man that is guilty of a notorious scandalous sin may be suspended while he is under tryal whether he will repent or not 2. Note That this Command of withdrawing from the disorderly doth not require that we withdraw from the Church when
words even the words of our Lord Jesus Christ and to the doctrine which is according to godliness 4. He is proud knowing nothing but doting about questions and strifes of word whereof cometh envy strife railings evil surmisings 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness 3 4 5. There be some risen up that teach otherwise on pretense of Christian Liberty and Excellency above Heathens But they go contrary to the Words of Christ our Lord which are the Words of Truth and Life and to the Doctrine which is formed to true Godliness and they are a sort of proud self-conceited Men puffed up with a false Opinion that they know more than others and are but Brain-sick doting about unprofitable Questions and striving about Words and in stead of edifying Men to Salvation the Fruit of all their proud Contention is but the increase of Envy and Strifes and Railings at one another and evil Surmisings and ill Thoughts of one another or ill Opinions paltry and frivolous Disputings against each other coming from Minds corrupted by Pride and Errour that are void of true Knowledge and fly further from the Truth striving for Victory and for their own Conceits taking the Side that is most for their worldly and fleshly Advantage preferring Gain before true Godliness and fitting their Cloak of pretended Godliness and Wisdom to their worldly Gain 5 6. From such withdrawthy self But godliness with contentment is great gain 5 6. Such Men as these being not onely Hereticks but also proud Defenders of their Heresie are neither fit for thy Communion nor to be disputed with but to be avoided if they repent not But resolve thou to adhere to sincere Godliness which with Contentedness with Gods Allowance of daily Bread is the true and great Gain and better than the Wealth of the World which those Hypocrites prefer 7. For we brought nothing into this world and it is certain we can carry nothing out 7. As for Bodily Provision and Wealth as we brought none of it with us into the World so it 's certain that we can take none of it away with us and therefore truly have no more than we profitably and well use while we are alive 8. And having food and raiment let us be therewith content 8. If we have Food and Raiment and what is needful to the well-doing of our Work we have enough and must be contented with it For desire of more except to do good with it to others is but the sinful Disease of the Mind 9. But they that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition 9. But they that love and set their Hearts on Riches and seek after them do thereby cast themselves into dangerous Temptations and Snares and kindle and pursue such Desires as shew their gross Folly and in stead of Gain do but hurt themselves and cast themselves into the Gulf of Destruction and Damnation Note 1. Oh how little then do the most of the World that study and scramble for Riches think what they are doing all their Lives against themselves 2. And is it not doleful Blindness in those Roman Prelates that for Wealth and Worldly Greatness have corrupted Christian Doctrine Worship Discipline and Conversation and overthrown the Churches Peace that yet they can say That Paul here condemneth the Gnosticks and Hereticks for that in which they incomparably exceed them 10. For the love of money is the root of all evil which while some coveted after they have erred from the faith and pierced themselves through with many sorrows 10. For very much Evil springeth from the Love of Money From hence is sinful Care and Desire and Grief and Anger and Malice and Envy and Oppression and Deceit and Lying and Theft and Murders and Wars and Persecutions and Church-corruptions and Divisions needless Law-suits Bribery False-Witness Perjury Slander Railings and much more such And by coveting Money many have been their own Tormentors piercing themselves through in Body and Mind with many Sorrows vexatious Labours Cares Fears Trouble for Disappointments and torment of Conscience for their Guilt and oft come to an untimely reproachful Death Yea it hath drawn them to forsake or corrupt the Faith for worldly Ends. 11. But thou O man of God flee these things and follow after righteousness godliness faith love patience meekness 11. But thou that art devoted to God and his special Service abhor and avoid this Love of Money and all these its odious Fruits and follow after the Spiritual Riches Righteousness Godliness c. Note That is best which is most Divine likest to God and most pleasing to God and which is the well-fare of our best Part the Soul which will never die and fail us as worldly Riches will 12. Fight the good fight of faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses 12. Go on by Faith to overcome all Temptations Difficulties Sins and Adversaries and to propagate and defend the Faith Press towards the Mark till thou lay hold on Eternal Life which is the Prize This is the Life that thou art called out to hope for to seek and to obtain and the Work thou art to do and hast well begun and before many Witnesses openly and manfully stood to the Truth 13. I give thee charge in the sight of God who quickneth all things and before Christ Jesus who before Pontius Pilate witnessed a good confession 14. That thou keep this commandment without spot unrebukable untill the appearing of our Lord Jesus Christ 13 14. I must urgently charge thee before God in whose Power are all our Lives and before Christ who went before us by the Example of a good Confession not denying the Truth to save his Life that thou keep this necessary Law of thy Ministry as spotless and unrebukable that thou maist be found such at the coming of Jesus Christ 15. Which in his times he shall shew who is the blessed and onely Potentate the King of kings and Lord of lords 16. Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen 15 16. Which in his due appointed Season God will shew who is the blessed and onely Potentate c. who onely is essentially and necessarily of himself Immortal whose glorious Abode is in the Light inaccessible to us Men and who is to us Invisible to him be Honour and Power for ever Amen 17. Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy 17. And knowing to what Sins Riches most tempt Men charge the Rich that they be not high-minded nor think highly of themselves for their
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
hearts to the bottom and to discover and separate evil from good in the secretest thoughts and intents of the heart 13. Neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do 13. It is as the Light from the Sun the word of that God before whose Eyes all hearts and things are in open view as a diffected body and such a searching Light is his Word with whom we have to do or which we are speaking of 14. Seeing then that we have a great high priest that is passed into the heavens Jesus the Son of God let us hold fast our profession 14. Having then so great a High Priest ascended into Heaven the Eternal Word who sendeth forth his searching Word who is able to save and help us or destroy us if we revolt Let us hold fast our professed Faith and Hope through all our Tryals 15. For we have not an high priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin 15. For we have not a High Priest that is so far from our natures and case as to be unconcerned and void of compassion towards us as much as we are toward the brutes but one that was man and tempted and persecuted as much as we but without sin Note That Temptation may be without sin It is not our sin meerly to be tempted 16. Let us therefore come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need 16. Let us therefore so fully trust to the sufficiency and mercy of our High Priest in the Heavens as to come though with filial Reverence yet with boldness in the belief of our acceptance that we may obtain mercy and find suitable and seasonable help in all our dangers and needs For God will yet be sought unto for all CHAP. V. 1. FOR every high priest taken from among men is ordrained for men in things pertaining to God that he may offer both gifts and sacrifices for sins 1. For among men the High Priest that is one of them is a person consecrated to officiate for them God-wards or in things of their concernment towards God specially in offering Gifts and Sacrifices for sin 2. Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity 2. Who can the more compassionately offer for those sins of ignorance errour and weakness which the Law alloweth Sacrifice for as being liable to infirmity himself 3. And by reason hereof he ought as for the people so also for himself to offer for sins 3. And being liable to sin himself he must offer for his own sin as well as theirs 4. And no man taketh this honour unto himself but he that is called of God as was Aaron 4. And so Sacred an Office was not to be invaded by Usurpers without God's call for by it Aaron was made Priest 5. So also Christ glorified not himself to be made an high priest but he that said unto him Thou art my Son to day have I begotten thee 5. And Christ usurped not this honour but God gave it him who said Thou art my Son c. 6. As he saith also in another place Thou art a priest for ever after the order of Melchisedec 6. And Psal 110. he saith Thou art c. Thou art a King and Priest as Melchisedec was and that for ever 7. Who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared 7. Who in the Garden and on the Cross when he had offered Prayers with Agony sweating like Water and Blood and cryed out on the Cross Why hast thou forsaken me to him that could have prevented his death and all the pains which he feared not with any sinful distrust in God nor any opposition to his Fathers Will but from that strong aversation to suffering and death as such which is a property of Humane Nature and did consist with a full submission to his Fathers Will and consent to be a Sacrifice for us and he was heard in that he feared though he must first suffer before he was raised 8. Though he were a Son yet learned he obedience by the things which he suffered 8. Though he was a Son and sinless yet did he by his suffering experimentally know and shew what it is to obey at the dearest raâ—e as absolutely subject to the Will of God 9. And being made perfect he became the author of eternal salvation unto all them that obey him 9. And being consummate or made by the perfection of his performed part on Earth a perfect Redeemer he is in the fulness of Power in Heaven become the Author of Eternal Salvation by Intercession Pardon Communication of his Spirit and by actual Glorification to all that hearken to him and obey him Note 1. That these Texts do not intimate any privative imperfection in Christ's Knowledge or Obedience or any qualification before but a negative imperfection cannot be denyed to his Humane Nature As Adam new made knew not all sensible Objects remote as he did when they came before his senses so Christ in his Infancy and in the Stable at Bethlehem must not be supposed to know as man all that after he knew Yea himself saith that after he knew not the day and hour c. so he had no sensible experimental knowledge of passive Obedience before 2. He is said to be made perfect in two respects 1. In the perfect performance of his Work on Earth as any undertaker is called perfect when he hath perfected his undertaking 2. In his own perfection in Heaven 3. Obeying Christ is part of the condition of final Justification and Salvation 10 11. Called of God an high priest after the order of Melchisedec Of whom we have many things to say and hard to be uttered seeing ye are dull of hearing 10 11. Of which Priesthood of Christ as compared to Melchisedec we have much to say which it is not easie to make intelligible by words to those that are so unprepared as you are by ignorance and a dull and slow understanding Note 1. All great Scripture Truths be not equally easie to be understood 2. It is the incapacity of hearers through dulness and want of preparatory knowledge which maketh Scripture and Teaching not understood 3. It is no uncharitable dishonouring of professed Christians but an undeniable thing to say that great numbers of them are dull hearers and by ignorance uncapable at the present of hard things 12. For when for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God and are
ye have For he hath said I will never leave thee nor forsake thee 5. Let your hearts be kept free from the love of Money and the sinful desires cares and fears and troubles which thence arise and be content with God's Allowance be it less or more for his Promise to Joshua is applicable to all the Faithful I will never fail thee nor forsake thee 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me 6. And as to our Dangers or Sufferings from men on the same account we may say as David did having the same Relation to God and the same Promises The Lord is my helper I will not fear man c. further my sin giveth me cause to fear that God may use them as the chastising Instruments of his Displeasure 7. Remember them which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their conversation 8. Jesus Christ the same yesterday and to day and for ever 7 8. Remember your Bishops or Guides both the Dead and Living who have spoken to you the Word of God Remember what Doctrine they taught you and how faithfully they preached and owned it in suffering and consider what was the main end of all their Doctrine and Life even Jesus Christ who is and will be still the same and no new Gospel or Doctrine which Corrupters do cry up 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein 9. Be not carried about as Children in a strong Wind Ephes 4.14 with various Doctrines or such as are new and strange to the Church of God for Christ and his Gospel being but one and the same still your duty and interest lyeth in establishing your hearts in the Doctrine and Covenant of Grace through Christ which is your Strength and the Bread of Life and not to Judaize and turn back to the shadowy abolished Ceremonies in Sacrifices and difference of Meats which did not truly purifie save and profit those that used them 10. We have an altar whereof they have no right to eat which serve the tabernacle 10. We are not without a more holy and profitable Sacrifice and sacred Food than theirs even Christ who is The Lamb of God that taketh away the sins of the World whose saving Sacrifice we feed on by Faith and commemorate in our Communion whose broken Body and his shed Blood they did not partake of who offered Beasts in Sacrifice in the Service of the Tabernacle as we now do but were employed about the shadows of it And those that stick still in these abrogated Rites have no Right to our Altar 11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp 12. Wherefore Jesus also that he might sanctifie the people with his own blood suffered without the Gate 11 12. For as the Beasts slain for Atonement whose Blood was brought into the Sanctuary was not to be eaten by the Priest but burnt without the Bounds of the Camp of Israel So Christ when he was to be offered to sanctifie the People with his Blood went without the Gates of Jerusalem to suffer signifying that as they rejected him as unworthy to live with them so he departed from them and their Political and Legal State 13. Let us go forth therefore unto him without the camp bearing his reproach 14. For here have we no continuing city but we seek one to come 13 14. So let us go out to him from the Jewish State and Ceremonial Law and also from the Heathen World and submit to the Reproach of the Cross which must be expected We must forsake both the Jewish Policy and the World or else we cannot follow Christ for the Christian Church is not fixed as the Jewish was to Jerusalem to one City nor have we any fixed state on Earth in which we may glory as our Home or abiding place but by faith in God's Promises through Christ we hope and seek for one to come even the new and heavenly Jerusalem 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 15. Therefore instead of Jewish Sacrifices let us by Christ our great interceding High Priest offer daily to God the Sacrifice of Praise from a believing thankful heart and give thanks to him for Christ and all his Gifts and this hearty sincere Fruit of our Lips will be more acceptable than the Fruits of the Earth or any bloody Sacrifice of Beasts 16. But to do good and to communicate forget not for with such sacrifices God is well pleased 16. But there is another sort of Sacrifice very pleasing to God also which you must not forget even Beneficence and Bounty doing all the good you can and communicating to the relief of those that need Note The name of Sacrifice and Altar as well as Priests used as here by allusion or similitude to those of old may lawfully be used as here they are and were by the primitive Christians even as the Lord's Day was called the Christian Sabbath It is no dishonour to Christ to say that we may offer Sacrifices acceptable unto God so it be but in subordination to his Sacrifice as our Gospel-worthiness is but subordinate to his Meritorious Righteousness 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you 17. God that hath made the Bishops or Pastors to be your guiding Rulers in Church-Affairs obligeth you to obey them and to submit your selves to their Government and not to live as unruly or in confusion for the charge of watching for your Souls is committed to them so far as belongeth to their Office by teaching publickly and privately and personally watching over the State and Conversation of every single Person to their power and instructing exhorting reproving comforting entrusted with the Administration of the Seals of God's Covenant and with your publick Church-Communion by judging of men's capacity and receiving or excluding binding or loosing by the power of the Keys And of all this they must give account to God which as it will be terrible to them if they be unfaithful so it will be to you if their faithfulness be without success which else will be to the joy of them and you And they have not any constraining power of the Sword and can govern and profit you only as voluntary by your own consent and therefore as you love your comfort and regard them and their Labours and Comfort obey them by obeying God's Word which they
as Hereticks reproach you with your weakness but mercifully vouchsafeth to teach the humble Note 1. Prayer is a great and necessary means to get true Wisdom But as for outward things so for Wisdom we must not only pray but labour and use God's other helps Study without Prayer maketh but ungodly talkers whose dreaming knowledge will but condemn them And Prayer without Study and learning of the wise is but a self-deceiving idle tempting of God 6. But let him ask in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed 7. For let not that man think that he shall receive any thing of the Lord. 6 7. But see that your Belief of God's Power and Goodness and the truth of his Promises to faithful Supplicants be firm and sound for if you doubt and waver in this you will but be tost about like a wave of the Sea When you cannot trust God every temptation and difficulty will overthrow both your hope and your innocency And such have no promise that God will hear them it is but presumption to expect it Note That the Faith here mentioned is not an assurance of our own sincerity and that God will give us what we ask as being surely fit to receive it But it is a resolute cleaving to the Christian Verity and a sound belief that God is most able and faithful in performing all his Promises and will give all the good which we ask and are meet to receive Distrusting our selves is not distrusting God 8. A double-minded man is unstable in all his ways 8. A man whose mind and heart hangs doubtful and unresolved between God and the World Christ and Infidelity Heaven and Earth Holiness and Sin is fickle and still untrusty 9 10. Let the brother of low degree rejoyce in that he is exalted But the rich in that he is made low 9 10. You must not judge of your felicity by your outward things but take that for best which God as a Father provideth for you If he advance you gladly and thankfully acknowledge it if he take you down and deprive you of riches be not only patient but thankful that God will chuse for you according to his wisdom who knoweth better what you are fit for and what is fit for you than you can know 10 11. Because as the flower of the grass he shall pass away For the sun is no sooner risen with a burning heat but it withereth the grass and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his ways 10 11. For riches are too inconsiderable things to make any great just alteration on our minds They are transitory and so is man like the flower whose sweetness you may use for a moment but it fadeth presently before the heat of the scorching Sun 12. Blessed is the man that endureth temptation for when he is tryed he shall receive the crown of life which the Lord hath promised to them that love him 12. It is the tryed Christian that is the blessed man who after suffering and temptation holds fast his integrity God will give him that Crown of Life which he hath promised to all that sincerely love him 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man 13. But as to the seducing sort of temptation which is not to try our constancy but to draw men to sin and ruine let no man charge that on God as his doing for as God cannot be tempted to sin nor possibly love it so he tempteth no man to it much less forceth them to it or unresistibly by determining premotion makes them sin 14. But every man is tempted when he is drawn away of his own lust and enticed 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death 14 15. But the course of temptation sin and death is this First fleshly appetite lust and phantasie by strongly inclining men to their carnal objects and interests prevail with their Judgments either to take part with these lusts or not to oppose them and so by these lusts Satan the greater tempter doth his work which he could not do without them And when these lusts or carnal affections have bribed the understanding to be erroneous or remiss and have drawn the will to a sinful yielding or consent this sin conceived by lust in the heart doth bring sorth the fruits of a sinful practice in the life and then God's Justice punisheth it with death when it hath resisted and driven away his offered grace 16 17. Do not err my beloved brethren Every good gift and every perfect gift is from above and cometh down from the Father of lights with whom is no variableness neither shadow of turning 16 17. Be not deceived about the causes of good and evil sin and death are from our selves but every good and perfecting gift is of God's free grace and donation even from above from the Father of Lights who as the Sun is the same in its nature and action though Earth and Clouds oft interposing make it seem to us as varying by its rising and setting and turning away its light into shadows when the change is not in it so God is unchangeable and our changes and shadows are not from any mutability or shadowy alteration in him but from our selves 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures 18. It was of his own good will and grace that he hath regenerated us by the true word of the Gospel and not of any desert of ours and hath made us as the first-fruits sanctified to him so that all good is of God and all evil of our selves and the Devil 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath 19. Therefore watch over your selves if you would be safe and particularly observe these three Rules 1. Be swift to hear as humble Learners while proud men are forward to be Teachers before they were ever profitable Learners 2. Be slow to speak and not as proud men full of words because full of self-conceit readier to teach than to learn telling what they think they know while the humble are learning to know more and when in multitude of words there is seldom innocency but the rash and talkative say that which must be repented of 3. Be slow to wrath 20. For the wrath of man worketh not the righteousness of God 20. For a wrathful mind is very unfit for that righteousness which God requireth in and of us It puts the mind out of a composed holy frame and unfits it for communion with God It blindeth and perverteth the Judgment and destroyeth holy love and peace A wrathful man scarce loveth his neighbour
Judgment and so of our final Salvation 4. In that sincere Holiness and Obedience is the very matter that must justifie men against the virtual or actual accusation of Satan that they were not holy and obedient but ungodly or hypocrites As Faith it self is the matter of our Justification against the accusation that we were not Believers Now James speaketh of no other Faith than Paul doth But 1. He speaketh of another thing under the name of Works 2. And he speaketh of a working Nature in Faith for our Justification begun and of the Deeds themselves as needful to its continuance And in a word he speaketh of such Justification by no sort or works 1. In opposition to Christ or free Grace or 2. In coordination with him 3. But in meer instituted subordination to him And no Christian must ascribe to any Faith Works or act of Man the least part of the Office of Christ CHAP. III. 1. MY brethren be not many masters knowing that we shall receive the greater condemnation 1. And as I thus admonish you against the Errour of Hypocrites who take their dead Opinions and Professions for a Justifying Faith so must I do against another Vice which that sort of Hypocrites are guilty of Their Pride and Self-conceit maketh them think that their knowledge is much higher than other Christians and that they are the fittest men to be Teaching Masters and Reprovers and so they are all forwarder to Teach and Magisterially Censure others and use their Tongue to contemn others as short of them in knowledge and to boast of themselves and all their Talk runs in a Teaching and not a Learning way But I warn you to avoid this proud and masterly spirit for it will make your sin the greater and without excuse and increase your condemnation 2. For in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body 2. Your zeal goeth out by censuring others as great sinners in comparison of you perhaps for not observing your Ceremonies and Traditions or not taking you for their Teaching Masters But fear sin in your selves yea lest your censorious reproachful unbridled Tongues should prove worse than that which you censure others for He that hath most power to rule his Tongue and sinneth not in words is like to be the most perfect Christian and can rule his actions by the same Obedience and Wisdom which doth rule his Tongue 3. Behold we put bitts in the horses mouths that they may obey us and we turn about their whole body 3. As we rule the whole bodies of Horses by a Bridle in the mouth so could you bridle your mouths it would both signifie a power to rule your lives and much promote this 4. Behold also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helm whithersoever the governour listeth 4. So the Pilot by so small a thing as the Helm ruleth great Ships that are under the force of Winds 5. Even so the tongue is a little member and boasteth great things 5. And man's Tongue is but a small part of the body though it boast great things and the Government of that little member is a great part of the Government of the man 5 6. Behold how great a matter a little fire kindleth And the tongue is a fire a world of iniquity so is the tongue amongst our members that it defileth the whole body and setteth on fire the course of nature and it is set on fire of hell 5 6. The Tongue in the body and the World is like fire among much combustible matter As a little fire kindleth much so this little member doth both kindle defiling passions and guilt in our own bodies and also kindle hatred rage and strife in the World and set on fire the Societies and Affairs of Mankind in the World being it self set on fire by the Devil and used by hellish temptations to hellish designs in diabolical employment 7. For every kind of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of mankind 8. But the tongue can no man tame 7 8. For all sorts of Animals have been mastered by Man But the Tongue of another who can master when we have so much ado to subdue our own 8 9. It is an unruly evil full of deadly poison Therewith bless we God even the Father and therewith curse we men which are made after the similitude of God 10. Out of the same mouth proceedeth blessing and cursing 8 9. It is to us and in the World an unruly evil till Grace shall tame it and infecteth our selves and the societies where we live with the mortal Poison of many great sins The same Hypocrites who praise God and worship him with it do reproach their Brethren with it not only Men that have some of Gods Image in their natural faculties but those that are Gods true Servants better than themselves who are renewed to Gods Image in Holiness by Grace 10. 11. My brethren these things ought not so to be Doth a fountain send forth at the same place sweet water and bitter 12. Can a fig-tree my brethren bear olive-berries either a vine figs so can no fountain both yield salt water and fresh 10 11 12. Do you not perceive that your ill reproachful Tongues which vilifie speak evil of and condemn good Christians for not being of your minds do confute themselves when the same Tongues profess to honour God and boast of Wisdom and Religion in your selves If you were as Wise and Godly as you profess your Tongues would not by speaking ill of your Brethren shew the contrary No Fountain sends forth sweet water and bitter fresh and salt no Fig tree brings sorth Olives The tree is known by its fruits 13. Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdom 13. Are any among you indeed as much wiser and knowing and excelling others as you would be thought when you censure or despise them Shew it if you would have any wise man believe you not by proud boasting or talking against others but by the true fruits of the Spirit even a better conversation than theirs in all your dealings and by more good works with that humble meekness which signifieth true Wisdom 14. But if ye have bitter envying and strife in your hearts glory not and lie not against the truth 15. This wisdom descendeth not from above but is earthly sensual devilish 14 15. But if you have a bitter Zeal and envy and uncharitable heart-rising and strife against your Brethren pretending truth Orthodoxness or Religion for your swelling envy and emulation and talking and preaching down Love and Peace to make those that differ from your side to seem hateful or contemptuous in comparison of
Schismaticks Fanaticks Puritans Rebels against the Pope or Church that they may justifie their hating murdering imprisoning silencing and ruining them As the Scribes were loth to know who was their Neighbour so are these loth to know who is a Brother But God will know his Children though men call them by reproachful names Alas for the murderous Generation that preach write and strive to destroy the Upright and say they killed them or ruined them in Love that is they hated them in Love Woe to them when God shall judge them 3. Every degree of unjust Hurt or Hatred is a Breach of the Sixth Commandment But the meaning is not every degree or mistaking wrong is as bad as actual Murder or as sure a sign of Death Alas how few else would live 16. Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren 16. As God hath manifested his Love to us by laying down for us the Life of our Redeemer so if we be God's Children we must learn of him as to love our Enemies so if God should call us to it as needful to better ends than our lives to lay down our lives for Christian Brethren 17. But whoso hath this worlds good and seeth his brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him 17. And if Love must make us die for others surely those have no true Love to God and to the Brethren as God requireth who cannot lay down part of their abundance perhaps superfluity for them but while they are well able yet cannot find in their hearts to relieve them but shut up the bowels of their compassion from them Note O the dreadful account that many of the Rich must give that feast all the year while their poor Neighbours hunger and spend forty times more in needless house-keeping as they call their Luxury than on the Poor 18. My little children let us not love in word neither in tongue but in deed and in truth 18. Let not your Love be hypocritical which will bring forth no better fruit than good wishes and fair words but shew the truth of it by your cost and real helps 19. And hereby we know that we are of the truth and shall assure our hearts before him 19. It is by such efficacy and real fruit that we must know that we are true Christians and not Hypocrites and must have assurance that our hearts are true to God 20. For if our heart condemn us God is greater than our heart and knoweth all things 21. Beloved if our heart condemn us not then have we confidence towards God 20 21. For if our Consciences tell us that our Love is barren and fruitless and so condemn us of Hypocrisie God is greater and more acquainted with our Hypocrisie than our Consciences But if our Conscience truly witness the sincerity of our Love by the fruits of it then this assurance of our Sincerity giveth us boldness towards God 22. And whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight 22. And if we do God's Will sincerely in obeying his Commands and the things that please him he will hear our Prayers and grant our just desires and give us that which is good for us whereas if we love iniquity and live therein God will not hear our Prayers Note They that deny that holy sincere Obedience is any condition of God's hearing our Prayers because Faith hath the promise contradict the scope of Scripture 23. And this is his commandment that we should believe on the Name of his Son Jesus Christ and love one another as he gave us commandment 23. And the sum of all this acceptable duty is but this To believe truly in Jesus Christ our Redeemer our Teacher King and Intercessor and to obey his great Command of Loving one another with all such God is pleased and heareth them 24. And he that keepeth his commandments dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us 24. And if we keep Christ's Commands of fruitful Love in Faith there is a near Communion between Christ and us we dwell in Christ as his Members and he dwelleth in us and his dwelling in us is by the Spirit of Love and Holiness the Seal of his Promise which he hath given us He that keepeth Christ's Commandments specially of Love hath his Spirit And Christ dwells where his Spirit dwells CHAP. IV. 1. BEloved believe not every spirit but try the spirits whether they are of God because many false prophets are gone out into the world 1. There be many false Teachers who pretend to Revelation as Prophets who teach you the Doctrines of Sensuality Worldliness and Malice contrary to the Doctrine of Holiness and Love which I have taught you Therefore believe not that every man speaketh by God's Spirit who pretendeth to it nor that every strong suggestion in your selves is from God's Spirit which seemeth such before you try it But try all pretences of the Spirit whether they come indeed from the Spirit of God or rather from Satan or mens own imagination corrupted by pride Qu. How shall we justly try Spirits or spiritual pretences Ans By somewhat that is more easily known and no otherwise And that is two things 1. The common certain notices of the Light and Law of Nature 2. By the Infallible words of the Spirit in Christ and his Apostles and Prophets For both these are the sure Word of God who doth not contradict himself Our gifts of the Spirit are lower than the Apostles and must be tryed by theirs which were given them to record a Rule for us 2. Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world 2 3. By this you shall know whether these Pretenders speak from the Spirit of God For the Spirit of God is the Spirit of Christ sent by him to be his Advocate and plead his Cause and do his Work in the World and therefore beareth witness of him If therefore these Teachers truly and openly in the face of danger do own profess and preach Christ Jesus as the Incarnate Word and Son of God sent from Heaven to redeem teach rule and save us this Doctrine is of the Spirit of God But if they deny the Godhead or Manhood of Christ or that he is indeed the true Incarnate Saviour Prophet Priest and King or will not own him in hazards or sufferings but deny him to save the flesh and teach men so to do
thunder 18. And Andrew and Philip and Bartholomew and Matthew and Thomas and James the son of Alpheus and Thaddeus and Simon the Canaanite 19. And Judas Iscariot who also betrayed him and they went into an house 16. c. N. He suited the number to the twelve tribes till the Church was to be made Catholike and then he increased the number 20. And the multitude cometh together again so that they could not so much as eat bread 21. And when his friends heard of it they went out to lay hold on him for they said He is beside himself 20.21 His kindred thought that all this ado did signifie some extasie and would have got him home But one very old Greek Copy Bezas readeth it thus When the scribes and the rest heard of it they came to apprehend him for they said that he made men mad 22. And the Scribes who came down from Jerusalem said He hath Beelzebub and by the prince of the devils casteth he out devils 22. They denied not the matter of fact of his Miracles but said that he did it by the Prince of the Devils 23. And he called them to him and said to them in parables How can Satan cast out Satan 24. And if a kingdom be divided against it self that kingdom cannot stand 25. And if a house be divided against it self that house cannot stand 26. And if Satan rise up against himself and be divided he cannot stand but hath an end 27. No man can enter into a strong mans house and spoil his goods unless he first bind the strong man and then he will spoil his house 23. c. It is not by the Devils own consent that he is cast out but by overcoming him 28. Verily I say to you All sins shall be forgiven to the sons of men and blasphemies wherewith soever they shall blaspheme 29. But he that shall blaspheme against the holy Ghost hath never forgiveness but is in danger of eternal damnation 30. Because they said He hath an unclean spirit 28 c. All other sin and blasphemy is curable and pardonable but if men will take all the miracles gifts and graces of the holy Ghost by which I and my servants prove me to be sent from God to be all done by the Devil to deceive them there is no greater evidence of Gods attestation left to convince them and therefore their blasphemous unbelief is uncurable and unpardonable 31. There came then his brethren and his mother and standing without sent unto him calling him 32. And the multitude sate about him and they said to him Behold thy mother and thy brethren without seek thee 33. And he answered saying Who is my mother or my brethren 34. And he looked round about on them that sate about him and said Behold my mother and my brethren 35. For whosoever shall do the will of God the same is my brother and my sister and my mother 31 c. If you would know me you must look beyond my fleshly Kindred and Relations As I am of an higher off-spring so I have higher works to do than to please natural kindred I draw you not from due regard to your natural kindred God commandeth you to honour Parents But Spiritual Relations to me as such are more amiable and happy than meer Natural Relations as such It is a more amiable thing to be a Lover of God and to obey him than to be my Mother Sister or Brother If they had no better they would perish for ever But all that love God and obey him shall be saved This is great comfort to every true Christian that they are dearer to Christ than Mother Brother or Sister as such would have been had they not been holy CHAP. IV. 1. ANd he began again to teach by the sea side and there was gathered to him a great multitude so that he entred into a ship and sate in the sea and the whole multitude was by the sea on the land 2. And he taught them many things by parables and said to them in his doctrine 3. Hearken behold there went out a sower to sow 4. And it came to pass as he sowed that some fell by the way side and the fowls of the air came and devoured it up 5. And some fell on stony ground where it had not much earth and immediately it sprang up because it had no depth of earth 6. But when the sun was up it was scorched and because it had no root it withered away 7. And some fell among thorns and the thorns grew up and choaked it and it yielded no fruit 8. And other fell on good ground and did yield fruit that sprang up and increased and brought forth some thirty and some sixty and some an hundred 9. And he said to them He that hath ears to hear let him hear See Paraphrase on Matth. 13. 10. And when he was alone they that were about him with the twelve asked him the parable 10. He is said to be alone when the multitude were gone 11. And he said to them To you it is given to know the mystery of the kingdom of God but to them that are without all these things are done in parables 12. That seeing they may see and not perceive and hearing they may hear and not understand lest at any time they should be converted and their sins should be forgiven them See Matth. 13.12 13. God hath vouchsafed you greater help and light than to those without that are not my Disciples Parables are fitted to their ignorant state who wilfully neglect instruction and are never the better for what they hear so that it doth not convert and heal them Did they enquire and diligently search for truth it should be fullier opened to them 13. And he saith to them Know ye not this parable and how then will ye know all parables 13. If ye understand not this plain similirude how will ye understand many more which you must hear 14. The lower soweth the word 15. And these are they by the way side where the word is sown but when they have heard Satan cometh immediately and taketh away the word that was sown in their hearts 16. And these are they likewise which are sown in stony ground who when they have heard the word immediately receive it with gladness 17. And have no root in themselves and so endure but for a time afterward when persecution or affliction ariseth for the words sake immediately they are oftended 18. And these are they which are sown among thorns such as hear the word 19. And the caâ—es of this world and the deceitfulness of riches and the lusts of other things entring in choak the word and it becometh unfruitful See Matth. 13. The several Writers of Christs words give us the same in sence tho there be some small difference in the words 20. And these are they which are sown on good ground such as hear the word and receive it and bring forth fruit
some thirty some sixty and some an hundred 20. N. All sound Christians are not equally fruitful 2. The quality of the hearts of the hearers causeth the differing success of the same Doctrine or Sermons on different persons 21. And he said to them Is a candle brought to be put under a bushel or under a bed and not to be set on a candlestick 21. God doth not give you more light than others to hide it but to use it for the good of many 22. For there is nothing hid which shall not be manifested neither was any thing kept secret but that it should come abroad 22. Light is for the manifesting of all things and it will manifest all things how dark or secret soever they seem 23. If any man have ears to hear let him hear 23. Let him that hath ears and understanding see that he hear Gods word regardfully with all the serious attention of his heart for it is of greatest concernment to his soul 24. And he said to them Take heed what you hear with what measure ye mete it shall be measured to you and to you that hear shall more be given 25. For he that hath to him shall be given and he that hath not from him shall taken even that which he hath 24 25. See that you set your hearts to the word you hear For as you use Gods word he will use you Learn faithfully and you shall be taught more but if you stifle or neglect the truth your knowledge will be as none or worse than none to you and God may forsake your understandings 26. And he said So is the kingdom of God as if a man should cast seed into the ground 27. And should sleep and rise night and day and the seed should spring and grow up he knoweth not how 26 27. N. Man soweth but God blesseth it and we see it not grow but see that it hath grown Who then shall exact of another an account just when or how he was convetted 28. For the earth bringeth forth fruit of her self first the blade then the ear and after that the full corn in the ear 29. But when the fruit is brought forth immediately he putteth in the sickle because the harvest is come 28. Do your part in sowing and God will prosper it And tho you see not present fruit it will ripen and shew it self last and be rewarded and fully blest 30. And he said Whereunto shall I liken the kingdom of God or with what comparison shall we compare it 31. It is like a grain of mustard-seed which when it is sown in the earth is less than all the seeds that be in the earth 32. But when it is sowed it groweth up and becometh greater than all herbs and shooteth out great branches so that the fowls of the air may lodge under the shadow of it 30 c. You all look for the Kingdom of the Messiah but you mistake in expecting a sudden visible pompous appearance of it It is the Catholick Church for which now I am sowing the seed of the Gospel and seemeth like a grain of Mustard-seed a small inconsiderable thing one of the contemptiblest Societies on Earth But God will prosper this seed so that my Church shall become so conspicuous and eminent that Princes and Nations and worldly men shall be glad for their interest to have the name of Christians and to be under the protection of the Christian Powers 33. And with many such parables spake he the word to them as they were able to bear it 34. And without a parable spake he not to them and when they were alone he expounded all things to his disciples 33 34. He spake to them according to their low capacities as to Children by familiar comparisons further teaching the sence of all to those that as Scholars came to learn of him 35. And the same day when even was come he saith to them Let us pass over unto the other side 36. And when they had sent away the multitude they took him even as he was in the ship and there were also with him many other little ships 37. And there arose a great storm of wind and the waves beat into the ship so that it was now full 38. And he was in the hinder part of the ship asleep on a pillow and they awake him and say to him Master carest thou not that we perish 35. c. N. God raiseth dangers to shew us our weakness and his power in our deliverance 2. They are safe who are in the same ship with Christ 3. Yet Christ seemeth for a time to neglect us in our dangers as if he cared not what became of us 39. And he arose and rebuked the wind and said to the sea Peace be still and the wind ceased and there was a great calm 4. And he said to them Why are ye so fearful How is it that ye have no faith 41. And they feared exceedingly and said one another What manner of man is this that even the wind and the sea obey him 39. c. N. All things obey Christ save voluntary sinners 2. It is but a word of his that is needful to allay all our dangers 3. Too much fear sheweth too little faith Trusting Christ is the cure of such fear 4. How greatly should he be reverenced and obeyed by man whom wind and seas and all creatures must obey CHAP. V. 1. ANd they came over to the other side of the sea into the Countrey of the Gadarenes 2. And when he was come out of the ship immediately there met him out of the tombs a man with an unclean spirit 3. Who had his dwelling among the tombs and no man could bind him no not with chains 4. Because that he had been often bound with fetters and chains and the chains had been plucked asunder by him and the fetters broken in pieces neither could any man tame him 5. And always night and day he was in the mountains and in the tombs crying and cutting himself with stones Matth. 8.28 tells us that they were two which Mark denieth not tho he mention but one 6. But when he saw Jesus afar off he ran and worshipped him 6. Devils worship is but a constrained confession of Christs power over them 7. And cried with a loud voice and said What have I to do with thee Jesus thou Son of the most high God I adjure thee by God that thou torment me not 7. N. It is no wonder if malicious hypocrites abuse the name of God by Excommunications and reproaching of his truest servants when the Devil durst use Gods name to adjure Christ himself 8. For he said to him Come out of the man thou unclean spirit 8. N. It appeareth that Devils are not always just in the same condition but when they are restrained from going about to do mischief it is to them an imprisonment and tornment as it is to a Wolf to be tyed up from killing sheep