true belief and trust in my Power and Will for the working of any such miracle as I commission you to work if it were as hard as the removing of a mountain it should not be too hard for you Note It is not faith but presumption which hath no promise of success if they or any are confident of working any miracle which Christ never commissioned or called them to work or Promised his blessing to 21. Howbeit this kind goeth not out but by fasting and prayer 21. But by faith I mean not confident presumption that God will do it in your own way But for such as this God will be sought by Fasting and fervent Prayer in which way you may expect success if the person also be capable that seeketh help 22. And while they abode in Galilee Jesus said to them The Son of man shall be betrayed into the hands of men 23. And they shall kill him and the third day he shall be raised again And they were exceeding sorry 22 23. Again Christ foretells them of his death and resurrection to instruct and prepare them for it which they were grieved at 24. And when they were come to Capernaum they that received tribute money came to Peter and said Doth not your Master pay tribute He saith yes And when he was come into the house Jesus prevented him saying What thinkest thou Simon of whom do the kings of the earth take custom or tribute of their own children or of strangers 26 Peter saith to him Of strangers Jesus saith to him Then are the children free 24 25. N. They had two sorts of Tribute but that here meant its likest was Pole-money imposed by Augustus first And by children is not meant free Subjects for such did pay but their own families And then its hard to know what Christs answer meant unless it were as many say Then this Tribute belongs of right to the house of David and I being of it am free Or else If Kings own Families be not taxed I that am the Son of the universal King from whom is all power and whose Subjects they are am rightfully freer than their Children This seemeth to me to be the sâ—nce But he questioneth not but Tribute is due to Kings and other Powers 27. Notwithstanding lest we should offend them Go thou to the sea and cast a hook and take the fish that first cometh up and when thou hast opened his mouth thou shalt find a piece of money take that and give to them for me and thee 27. But we must deny our own right to avoid offence Go therefore and cast a hook and I will bring a fish to thy hand with half a Crown a Stater in his mouth which is the Poll-money for tâ—o persons Pay them that for thee and me Note 1. This shewed the great power of Christ 2 But why did he pay for Peter and not the rest Ans Peter had a house in Capernaum where they were and was there to pay his Poll-money Matth. 5.8 14. If it be as others think the Tax to the Sanctuary that is here meant it will make no doctrinal alteration The sense then will be A Tax due to God is rather due to me than from me that am the Son of God CHAP. XVIII 1. AT the same time came the disciples to Jesus saying Who is the greatest in the kingdom of heaven 1. Ambition stirred in them to debate who should be greatest in Christs Church or Kingdom next himsâ—lf 2 3. And Jesus called a little child unto him and set him in the midst of them and said Verily I say to you Except ye be converted and become as little children ye shall not enter into the kingdom of heaven 2 3. Christ set a child before them as a visible answer and said Except true conversion give you a new and humble mind and take you off from ambitious overvaluing earthly pomp and power that as teachable and obedient Disciples to the you may be drawn to set more by heavenly things you cannot be capable of entring into the heavenly Kingdom much less of being greatest there nor are you fit for a place in the Church on earth much less of power without covenanting this 4. Whoever therefore shall humble himself as this little child the same is greatest in the kingdom of heaven 4. Tho worldly men will think otherwise I tell you that the humblest Christian is the best and the best is indeed the greatest as being dearest unto God and he is fittest also for Church power 5. And whoso shall receive one such little child in my name receiveth me 5. And he that receiveth or sheweth kindness to any such humble Godly Christian I will take and reward it as done to me N. How do the Papal Clergy read this that hate revile silence and ruine or burn such But they cheat their Souls by saying that such are but Hereticks and Schismaticks and deny them to be Christ's and then they think they are disobliged and may use them as they first judge and call them 6. But whoso shall offend one of these little ones which believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the Sea 6. But whoever he be that shall gall discourage or by threatning derision or persecution seek to drive the least from faith and holy living it were less hurt to that man how big soever he now look and talk that he were drowned in the Sea with a milstone about his neck for God will take vengeance on him 7. Wo to the world because of offences for it must needs be that offences come but wo to that man by whom the offence cometh 7. Wo to the world by reason of the Scandals oppositions and impediments to faith holiness and salvation which men will lay before each other some by errour some by crimes and some by persecution such scandals and hinderances and temptations there will be God will permit them for trial and men will commit them But the sin is great and it will be wo to the guilty especially the malignant persecutors and seducers 8. Wherefore if thy hand or foot offend thee cut them off and cast them from thee It is better for thee to enter into life halt or maimed rather than having two hands or two feet to be cast into fire everlasting 9. And if thy eye offend thee pluck it out and cast it from thee It is better for thee to enter into life with one eye rather than having two eyes to be cast into hell fire 8 9. Let nothing seem too dear to thee to secure thy salvation against such scandals and hinderances and temptations If it be friend or interest as dear to thee as thy hand or foot or eye it is a smaller loss to cast it away here and be saved hereafter than to keep it here and be damned hereafter to endless misery If thou hadst no other
saw Simon and Andrew c. And he called them to be Teachers to save Souls And that so powerfully as prevailed with them to leave all and follow him 21. And going from thence he saw other two brethren James the son of Zebedee and John his brother in a ship with Zebedee their father mending their nets and he called them 22. And they immediately left the ship and their father and followed him 21 22. Note His call no doubt did reach the heart what perswasives he before used is not mentioned 23. And Jesus went about all Galilee teaching in their Synagogues and preaching the Gospel of the Kingdom and healing all manner of sickness and all manner of disease amongst the people 23. And from that time he went about in that Countrey of Galilee teaching and preaching the joyful tidings that the Messiahs Kingdom was at hand and that his Miracles might confirm his Doctrine he miraculously healed all manner of diseases where he came 24. And his fame went throughout all Syria and they brought to him all sick people that were taken with divers diseases and torments and those that were possessed with Devils and those that were Lunaticks and those that had the Palsey and he healed them 25. And there followed him great numbers of people from Galilee and from Decapolis and from Jerusalem and from Judea and from beyond Jordan 24 25. Note 1. Christ began his great Prophetick and miraculous Works among the poorest contemned part and not in Jerusalem among the greatest 2. The multitude of the miraculous cures and that of old diseases such as Palsies Leprosies c. left no place for suspicion of deceit CHAP. V. 1. ANd seeing the multitudes he went up into a Mountain and when he was set his Disciples came to him 2. And he opened his mouth and taught them saying 1. And seeing the multitude that followed him as admirers and learnerâ— not yet made full baptized Christians he went for convenience of hearing into a Mountain and there being set he taught them as followeth N. Phrases follow the custom of Countreys And so he opened his mouth by that custom was no such absurd phrase as it would be now 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heaven 3. Blessed are ye my true Disciples though you be poor in the world if you have Spirits suited to your poverty for you shall have the Kingdom of Heaven for riches N. Poor in Spirit signifieth a mind that is above the love of worldly Riches and the sins that Riches use to breed and feed that is Sodoms sins Pride Fulness and Idleness and unmercifulness to the poor and such as are contented with food and raiment having mortified the lusts of the flesh which thirsts after worldly plenty and delight 4. Blessed are they that mourn for they shall be comforted 4. Though you are under sorrows now you are blessed if you are godly and have godly sorrow for your comfort will be time enough and full enough hereafter N. There are many sorts of sinful sorrow which have none of this promise such as are the common fruits of overloving some creature and distrusting God But it is holy mourning that is here meant that is for our own or other mens sins and Gods dishonour and displeasure and our want of more grace and for the miseries of the wicked and suffering world 5. Blessed are the meek for they shall inherit the earth 5. Though lowly meekness and quiet patience seem a depressed miserable state with men indeed those that are such are the most happy sort of men even in this world and their way is the most probable for escaping of outward suffering while the contrary minded vex themselves with their own impatience and pride and provoke others to hurt them and suffer much because they cannot suffer a little and raising Seditions and Wars do ruine themselves by revenge and ruining others and perish by the sword to which they trust 6. Blessed are they that hunger and thirst after righteousness for they shall be filled 6. Blessed are you though now you hunger for want of bread if you hunger and thirst after righteousness of heart and life towards God and man as those that would fain be perfect in holiness and doing good to all and that not with a sluggish wish but a desire that useth effectual endeavour For you shall have full satisfaction of all such desires and more than you can desire now when the full are sent empty away 7. Blessed are the merciful for they shall obtain mercy 7. Tho God's grace and mercy be free yet men must be fit receivers and not reject it And it is the merciful that are thus blessed as qualified for saving mercy from God while the cruel and oppressors and persecutors and unmerciful reject mercy by their forfeiture and incapacity and undo themselves by hurting others 8. Blessed are the pure in heart for they shall see God 8. God will not bless impure unholy souls with the light of his Countenance and the comfort of his Love nor dwell with the filthy workers of Iniquity without holiness none shall see God But you whose hearts his grace hath purified from the filth of fleshly worldly lusts and the love of sin are a blessed people for Grace hath fitted you for begun Communion with God here and you shall see him in heavenly glory hereafter He hath not purified your hearts in vain 9. Blessed are the peacemakers for they shall be called the children of God 9. Tho peacemakers use to be hated by both extreams and sides of the contentious whom they would reconcile yet they are blessed that do it sincerely from the predominant love of God and Man and Peace for as Children are like the Father so are they to the God of Love and peace who hath reconciled his Enemies to him by Christ 10. Blessed are they that are persecuted for righteousness sake for theirs is the Kingdom of Heaven 10. Tho men think them miserable that are opprest and ruined in the World they are blessed if they are persecuted for righteousness sake For its Gods cause who will reward them with the Kingdom of Heaven and never let any be a loser by his obedience to him 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake 11. Think not that I come to advance you to worldly honour but look to be reviled and persecuted not only by Heathens but by Jews and to have all manner of evil charged on you and reported of you falsly for my sake because you believe me and obey me But in all this you are blessed while your false accusers and persecutors are miserable 12. Rejoyce ye and be exceeding glad for great is your reward in Heaven for so persecuted they the Prophets who were before you 12. Though such usage would break the hearts of worldly men and Hypocrites do
as one having authority and not as the Scribes 28 29. The hearers admired his Doctrine for he spake not as the Scribes and ordinary Teachers but as by Prophetick authority and the Majestick power of the Spirit CHAP. VIII 1. WHen he was come down from the mountain great multitudes followed him 2. And behold there came a Leper and worshipped him saying Lord if thou wilt thou canst make me clean 1 2. N. 1. A Leprosie is so long and so visible a disease as that there could be no fraud in the cure 2. The belief of Christs power shewed that he believed him to be sent of God and therefore was an acceptable faith tho he doubted of Christs will 3. And Jesus put forth his hand and touched him saying I will be thou clean And immediately his leprosie was cleansed 3. Note Christ shewed both Power and Will to cure him miraculously that believed his power 4. And Jesus saith to him See thou tell no man but go thy way shew thy self to the Priest and offer the gift that Moses commanded for a testimony to them 4. Do not thy self divulge this cure but go shew the Priest that thou art cleansed and let him enquire if he will how it was done perform thou thy Offering according to the Law and let it stand as a testimony of me whether they will use it or not N. 1. Christ would have his miracles divulged but by degrees and so himself made known not all at first but in due season when it would do more good than hurt not to encourage men against him before the time but when his greatest works all done might set together make a compleat evidence 2. Tho the high Priest was no due successor of Aarons line but yearly brought in by Heathen powers to him that purchased the place and the office much corrupted yet Christ bids the Leper do his duty according to the Law to such as had possession 5. And when Jesus was entred into Capernaum there came a Centurion beseeching him 6. And saying Lord my servant lyeth at home sick of the Passie grievously tormented 7. And Jesus saith to him I will come and heal him 5 6 7. N. This Captain of an hundred Soldiers shewed his Faith by asking and Christ presently promiseth a cure 8. The Centurion answered and said Lord I am not worthy that thou shouldest come under my roof but speak the word only and my servant shall be healed 9. For I am a man under authority having soldiers under me and I say to this man Go and he goeth and to another Come and he cometh and to my servant Do this and he doth it 8 9. The Captain said c. And if my Soldiers and Servants obey my words its easie with thee to command deliverance 10. When Jesus heard it he marvelled and said to them that followed Verily I say to you I have not found so great faith no not in Israel 10. At this Christ expressed admiration by way of praise saying I have not found so great faith in any Israelites that waited for the Messiah as in this Roman Captain 11. And I say to you that many shall come from the east and west and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven 12. But the children of the kingdom shall be cast out into outer darkness there shall be weeping and gnashing of teeth 11. I tell you that many of the Gentiles shall be converted and from East and West shall be gathered into the Church and into the Heavenly Kindom to Abraham Isaac and Jacob whose faithful though not natural children they are reputed when the Jews that are the natural seed and thought that the promise had been only theirs shall be cast out from Heavenly felicity into outer darkness and utmost misery where shall be crying and weeping and gnashing of teeth as men do with cold or with rage 13. And Jesus said to the Centurion Go thy way and as thou hast believed so be it done to thee and his servant was healed the very same hour 13. And Jesus gave him presently the reward of his faith promising and performing the cure of his servant 14. And when Jesus came into Peters house he saw his wives mother laid and sick of a fever 15. And he touched her hand and the fever left her and she rose and ministred to them 14. Note the speed of the cure she presently went about her business and served them 16. When the even was come they brought to him many that were possessed with devils and he cast out the spirits with his word and healed all that were sick 16. Note 1. The Scripture doth not separate Diseases and Devils so much as they that think there is no Devil in a disease that hath natural causes For Devils are often Gods executioners even when there are natural causes of the disease and do add many extraordinary symptomes by their own operation 2. Christ healed Bodies to win Souls by such gifts as all are capable of valuing and to shew his mercy to Body and Soul 17. That it might be fulfilled which was spoken by Esaias the prophet saying Himself took our infirmities and bare our sicknesses 17. And as in Isa 53. he is said to take our Infirmities by suffering for our sins the words may also be verified in another sense even of his compassion and his cure of mens diseases 18. Now when Jesus saw great multitudes about him he gave commandment to depart unto the other side 19. and a certain Scribe came and said to him Master I will follow thee whithersoever thou goest 20. And Jesus saith to him the foxes have holes and the birds of the air have nests but the Son of man hath not where to lay his head 18 19 20. N. That when Christ saw a man desirous to follow him either for worldly ends and with a mind not loosed from worldly interest he trieth him and turneth him off by undeceiving him 21. And another of his disciples faith to him Lord suffer me first to go and bury my father 22. But Jesus said to him Follow me and let the dead bury their dead 21 22. Another whom Christ saw better resolved and qualified he would not permit so much as to go home to bury his Father but using a proverbial speech saith Let the dead bury their dead that is If thou be devoted to me follow me and my service for this is now thy greatest business to which burying thy Father must not be preferred Others that are not engaged as thou art may bury thy Father If they would not it were better he were unburied than thou should desert or neglect me and my service 23 24. And when he was entred into a ship his disciples followed him And behold there arose a great tempest in the sea insomuch that the ship was covered with the waves but he was asleep 25. And his disciples came unto him and awoke him saying Lord save
our Reward is Wages for the value of our Work as beneficial to God in Commutative Justice but only speaketh of the proportion 3. Nor doth it imply That any in Heaven will murmur at other mens Salvation but that the Jewish Disciples were yet inclined to grudge that the Gentiles were equalled with them And it is to cure such envy now 13.14 But he answered one of them and said Friend I do thee no wrong didst thou not agree with me for a penny Take that thine is and goe thy way I will give to this last even as unto thee 15. Is it not lawful for me to do what I will with my own Is thine eye evil because I am good 13.14.15 I break no Covenant with thee Thou art not meet to give me Laws of Equity Liberality to another is no wrong to thee Am I not the rightful disposer of my own Must I give none more than the Value of their Work deserveth All shall have Equity but all shall not have equal bounty Thou shouldst be glad of thy Brothers receivings 16. So the last shall be first and the first last for many are called but few chosen 16. So the last called in time may be made the Chief in Dignity and the first called in time may be in Grace and Glory among the lowest Yea of many that come into the Church at the first calling as the Jewish Disciples few may prove sincere and Saved 17. And Jesus going up to Jerusalem took the Twelve Disciples apart in the way and said to them 18. Behold we go up to Jerusalem and the Son of man shall be betrayed to the Chief Priests and to the Scribes and they shall Condemn him to Death 19. And shall deliver him to the Gentiles to mock and to scourge and to Crucifie him and the third day he shall rise again 17.18.19 He fore-told them that at Jerusalem he should Suffer be Crucified and Rise again c. Note This frequent Prediction was a full proof of Christs truth and voluntary Suffering 20. Then came to him the mother of Zebedee's children with her Sons worshiping him and desiring a certain thing of him 21. And he said to her What wilt thou She saith to him Grant that these my two sons may sit the one on thy right hand and the other on thy left in thy Kingdom 20.21 N. Ambition is even in Christ's Disciples till special Grace humble them seeking Preferment and Honour in the Church is a Vice that Christ giveth us this warning to avoid Carnality is apt to corrupt the Minds even of Eminent Ministers and Disciples 22. But Jesus answered and said Ye know not what ye ask are ye able to drink of the Cup that I drink of and to be baptized with â—he baptisme that I am baptized with They â—aâ— to him We are able 22. You think to find Worldly Honour and Dignity in my Kingdom But you are mistaken It is Suffering for me that you must expect Can you drink of this bitter Cup as I must do and be Baptized in Blood as I must be And they over-confidently answered We are able Not knowing their tryal or their weakness 23. And he saith to them Ye shall drink indeed of my Cup and be Baptized with the baptisme that I am baptized with But to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father 23. Ye shall indeed suffer more than now ye think of James was quickly Martyr'd But to be next me in my Kingdom is not to be given by me upon such Petitioning but onely to those to whom my Father hath prepared it and who shall be fittest for it 24. And when the ten heard it they were moved with indignation against the two brethren 24. Note 1. As some are prone to Ambition so others to envy them and be too much offended 2. This ambitious part of Christs Ministers here begaâ— Discontent that tended to Schism had not Christ soon rebuked it 3. Christs own Twelve Apostles had their mutual Distasts 25. But Jesus called them to him and said Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise Authority over them 26. But it shall not be so among you but whosoever will be Great among you let him be your Minister 27. And whosoever will be chief among you let him be your Servant 25.26.27 Christ rebuketh these Ambitious desires of Superiority among them and saith The Civil Government by the Sword which the Gentiles exercise is as Lords by force and fear and the Great in strength command the rest to do their wills But in my Church as such among you my Disciples it shall not be so But tho you must be subject to the coercive Government of Magistrates yet your own proper Government and pre-eminence shall be by serviceable Humility and Love over Volunteers Church-greatness shall consist in being most greatly serviceable to the conversion and Edification of Souls and in most humble condescention to that end And he shall be accounted the Chief Pastor and Christian who is most humbly serviceable to all And the Proud and Domineering and Unserviceable shall be the lowest or basest 28. Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many 28. As I my self came not to live in State with great Attendance of Servants but to serve Men for their good not to receive by their service to me but to save them by my Service for them and giving my very Life a Ransome for many 29. And as they departed from Jerico a great multitude followed him 30. And behold two blind men sitting by the way-side 31. When they heard that Jesus passed by Cryed out saying Have mercy on us O Lord thou Son of David 29.30.31 The Blind hearing by fame that he Healed all cryed to him for Mercy believing that he could heal them 32. And Jesus stood still and called them and said What will ye that I shall do tâ— you 32. Note Believers may have what they will of Christ which is meet for them and they for it 33.34 They say to him Lord that ouâ— eyes may be opened So Jesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him 33.34 Note 1. Bodily Calamities are easily felt and Bodily Welfare is easily desired 2. And tho Christ most value those who prefer Spiritual Mercies yet he hath compassion also on mens Bodies as serviceable to their Souls and to his Glory CHAP. XXI 1. AND when they drew nigh to Jerusalem and were to come to Bethphage to the mount of Olives then sent Jesus two Disciples 2. Saying to them Go into the Village over against you and straitway ye shall find an Ass tyed and a Colt with her loose them and bring them to me 3. And if any man
like these Infants in the Kingdom of God else he might have taken up a Lamb or a Dove and blessed them and said of such harmless creatures is the Kingdom of God But he must mean of them and such as them or of such both in age and also in humble teachable receptivity is the kingdom of God else it would be no reason to bless them Which can be nothing lower than acceptance as Visible-Infant-Church-Members 2. He that in all ages from the beginning took Infants to be Infant-Members of his Church and came not to destroy but to enlarge mercies to the faithful and their seed and saith They are holy and was much displeased with his erroneous Apostles for forbidding them to be brought for his benediction sure will not be well pleased with those that now forbid them to be dedicated in the Baptismal Covenant to him But yet if any man will say I deny not the interest of the Infants of the Faithful in the Church and Covenant but only think that Baptism was appointed only for the solemn reception of the adult and so will be Baptized at age after or without Infant Baptism merely to satisfie Conscience and then live in Love and Peace with those of another mind I should gladly live in Love and Peace with such 15. Verily I say to you Whosoever shall not receive the Kingdom of God as a little child he shall not enter therein 16. And he took them up in his arms put his hands upon them and blessed them N. 1. These words plainly intimate that he received them as capable of the Kingdom of God that is the Church on Earth and in Heaven Christ doth not thus bless unbelievers and their seed but those that 1 Cor. 7.14 are called Holy 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I do that I may inherit everlasting life 17. N. It hence appeareth that the Jews except the Sadducees then believed an everlasting life 2. And that we should do whatever God would have us do to attain it 18. And Jesus said to him Why callest thou me good there is none good but one that is God 18. Good indeed in the prime sence is a high title none being more proper to God himself and none perfectly and primarily and essentially good but God It s a greater matter to be good than thou deemest 19. Thou knowest the commandments Do not commit adultery Do not kill Do not steal Do not bear false witness Defraud not Honour thy father and mother 19. N. Defraud not is the sence of the Tenth Commandment that is Love thy Neighbour as thy self so as not to desire from him any thing to his hurt Qu. Why doth Christ mention none of the Commandments of the first Table Answ The man is supposed to confess God and consequently his duty to him and to mean in his question What good works must I do towards others Qu. 2. Why doth not Christ recite the Commandments in their true order Answ When the matter alone is intended the order is not necessary 2. The Evangelists recite not all Christs words in the same order that he spake them as is evident in the difference of their recitals These very words are otherwise recited by Matth. 19.18 19. Thou shalt do no Murther is first and Thou shalt love thy Neighbour as thy self is last and instead of Defraud not 20. And he answered and said to him Master all these have I observed from my youth 20. N. He meant that he had not directly in the outward act broken any of these not knowing how far the Law reacheth 21. Then Jesus beholding him loved him and said to him One thing thou lackest go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the cross and follow me 21. Jesus beheld him with kindness approving in him what was good and said So far thou hast done well But there is more than this necessary to obtain everlasting life even to prefer it before all the wealth and pleasure of this world and life it self and to trie thee herein Go and sell all and give to the poor and take heaven for thy treasure instead of all and follow me in self-denial unto suffering N. Not that all are bound to sell all but all are bound so to prefer heaven as will make them forsake all that stands against it 22. And he was sad at that saying and went away grieved for he had great possessions 22. Carnal men may be sorry that they cannot bring down God to their terms Good and bad would be as well as they can both here and hereafter But when they see they cannot have both Earth and Heaven the Faithful chuse heaven tho sensible of earthly sufferings and the worldly chuse the world and most to keep off sorrow and despair do force on themselves a hope that they shall have both and that God will save them on their own terms 23. And Jesus looked about and saith to his disciples How hardly shall they that have riches enter into the kingdom of God 23. How hard is it to perswade rich men to love heaven better than earth and to yield to the conditions of salvation 24. And the disciples were astonished at his words but Jesus answered again and saith to them Children how hard is it for them that trust in riches to enter into the kingdom of God 25. It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God 24. So bad is the heart of man that it is exceeding hard to have riches and not to place mens trust in them and such as do so cannot be true Christians and be saved N. To trust in riches is to take them for our best and to take and expect more comfort from them than from Christ and Heaven 26. And they were astonished out of measure saying among themselves Who then can be saved 27. And Jesus looking upon them saith With men it is impossible but not with God for with God all things are possible 27. N. Sure the inordinate desire to be rich must needs signifie unbelief Can men seek that which they believe maketh their salvation almost impossible The same I say of murmuring poverty 28. Then Peter began to say to him Behold we have left all and followed thee 29. And Jesus answered and said Verily I say to you There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels 30. But he shall receive an hundred fold now in this time houses and brethren and Sisters and mothers and children and lands with persecutions and in the world to come eternal life 31. But many that are first shall be last and the last first 29. c. N.
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
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
Note It is the part of Learners to ask their Teachers help to understand that which they understand not 37. He answered and said to them He that soweth the good seed is the Son of man 38. The field is the world the good seed are the children of the kingdom but the tares are the children of the wicked one 39. The enemy that sowed them is the devil the harvest is the end of the world and the reapers are the angels 37 c. It is Christ that soweth the good seed by Preaching the Gospel and planting the Churches by himself and his servants The World is the first object of the Gospel preached and out of which believers are gathered The good seed as sown is the Gospel but as springing up in fruit are the faithful who are properly the members of the Church of Christ The Tares as sown are evil doctrines and temptations but as sprung up in fruit are the Children of the Devil who is the father of wickedness The enemy of God and goodness and man that sowed them by himself and his servants signifieth the Devil the time of harvest is the end of this world even the day of judgment The reapers or executioners are the Angels 40. As therefore the tares are gathered and burnt in the fire so shall it be in the end of this world 41. The Son of man shall send forth his angels and they shall gather out of his kingdom all things that offend and them which do iniquity 42. And shall cast them into a furnace of fire there shall be wailing and gnashing of teeth 40 c. So in the end of this World Christ shall send forth his Angels as his executing Ministers and they shall gather out of the world which he is over and specially out of the visible Church all rebellious unholy wicked scandalous carnal men and shall cast them into hell which is likened to a lake of Fire where they shall in torment and a self-afflicting Conscience 43. Then shall the righteous shine forth as the sun in the kingdom of their Father who hath ears to hear let him hear 43. Then shall the righteous who are now obscured by infirmities and malignant slanders and are oppressed in the world shine forth in glory in the Kingdom of Love even of God as their Father in Christ as the Sun shineth in the heavens in resplendent glory As ever you will use your ears or understandings believe and foresee this glorious blessed day to Believers 44. Again the kingdom of heaven is like to a treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field 44. The way of Salvation by Christ sheweth men the certain hopes of so inestimable a treasure in the life to come as maketh the saithful choose it for their best and part with all the pleasure profit and honour of the world to obtain it 45. Again the kingdom of heaven is like to a merchant man seeking goodly pearls 46. Who when he had found one of geat price he went and sold all that he had and bought it 45 46. Note He that findeth not by faith enough in the love of God and heavenly glory and in Christ the way thereto to make him consent sincerely and practically to sell or part with all the world rather than lose it is not capable of a just title to it nor shall obtain it 47. Again the kingdom of heaven is like a net which was cast into the sea and gathered of every kind 48. Which when it was full they drew to the shore and sat down and gathered the good into vessels but cast the bad away 47 48. The Church is gathered as men by casting a net into the Sea gather fishes good and bad And at the day of judgment Christ will take the good to heaven and cast away the bad to hell Note 1. It is not to be wondered at that the visible Church hath good and bad 2. Yet this is not the design of the Gospel which is fitted to make all good but by the intrusion of Hypocrites Nor is it an excuse for the neglect of discipline and the just discrimination of the good and bad 49. So shall it be at the end of the world The angels shall come forth and sever the wicked from among the just 50. And shall cast them into the furnace of fire there shall be wailing and gnashing of teeth 49 50. These plain and dreadful words more need belâ—â—f and deep consideration than exposition 51. Jesus saith to them Have ye understood all these things they say to him Yea Lord. 52. Then said he to them Therefore every scribe which is instructed to the Kingdom of heaven is like to a man that is an housholder which bringeth forth out of his treasure things new and old 51 52. All that are furnished with holy knowledge and are fitted to teach others must have an habitual treasure of it in their minds from whence they may be able to open the truth exhort reprove and confute all the erroneous on all just occasions as a House-keeper is stockt for the provision of his family 53 54. And it came to pass that when Jesus had finished these parables he departed thence And when he was come into his own countrey he taught them in their Synagogue insomuch that they were astonished and said whence hath this man this wisdom and these mighty works 55 56. Is not this the carpenters son is not his mother called Mary and his brethren James and Joses and Simon and Jude and his sisters are they not all with us whence then hath this man all these things And they were offended in him 53 c. Note 1. Familiarity breeds contempt It is no impediment to our faith that we saw not Christs person parentage and education 2. Carnal men are not satisfied by the evidence of Divine attestation unless they can give a reason of it and overcome the difficulty and scandal of objections 3. It is uncertain whether Mary had other Children after Jesus or these were his brethren or only his kindred 57 58. But Jesus said to them A prophet is not without honour save in his own countrey and in his own house And he did not many mighty works there because of their unbelief 57 58. Unbelief made men uncapable receivers of those miracles which else Christ would have wrought CHAP. XIV 1. AT that time Herod the Tetrarch heard of the fame of Jesus 2. And said to his servants This is John the Baptist he is risen from the dead and therefore mighty works do shew forth themselves in him 1 2. Note That Herod did believe the Immortality of the Soul else he could not have believed Johns Resurrection 3 For Herod had laid hold on John and bâ—und him and put him in prison for Herodia's sake his brother Philips wise 4. For John said to him It is not
have much punishment here forgiven them which they deserved And both these may be reversed by mens unbelief and sin 3. Whether the sins of Infants pardoned in Baptism may return in guilt by covenant breaking or any other that have not confirming grace but such as Adam and the Angels had and lost is a controversie that is yet undecided among Christians 4. But were perseverance never so sure eventually yet in the tenor of the Covenant Pardon and Salvation are given on condition And God may well say If you perform not the condition you shall yet perish That by this warning they may be moved to perform it And should pardoned sin be unpardoned again it would be no change in God nor in his word but in man He that saith The faithful shall be accepted and the unfaithful perish changeth not if any should perish by unbelief God and his word are still the same And forgiving others is part of the condition of our continued forgiveness CHAP. XIX 1. ANd it came to pass that when Jesus had finished these sayings he departed from Galilee and came into the coasts of Judea beyond Jordan 2. And great multitudes followed him there 3. The Pharisees also came to him tempting him and saying Is it lawful for a man to put away his wife for every cause 1 c. When Christ had thus long preached in his own countrey where he dwelt far off from Jerusalem he drew nearer it into Judea and there also multitudes flocked after him and the Pharisees attempted by questions to ensnare him c. 4. And he answered and said to them Have ye not read that he which made them at the beginning made them male and female 5. And said For this cause shall a man leave father and mother and shall cleave to his wife and they two shall be one flesh 7. Wherefore they are no more two but one flesh What therefore God hath joyned together let no man put asunder 4. c. Look to the original and you shall find that God made them one Male and one Female and by the Law of Conjugality united them for procreation and converse as into One the Relative Union being likened to a natural union of the parts of one body and that so nearly that on this account Father and Mother were to be left to a closer union with a wife Therefore do not you separate that which God hath so nearly united 7. They say to him Why did Moses then command to give a writing of divorcement and to put her away 7. They thought to take advantage by this against him as contradicting Moses Law and said c. 8. He saith to them Moses because of the hardness of your hearts suffered you to put away your wives but from the beginning it was not so 8. You mistake a permission for a command your Fathers were an ignorant dull unruly sort of people and Moses was put to make but such Laws as they could bear Therefore he permitted putting away but only commanded that they should not do it without a bill of Divorcement 9. And I say to you whoever shall put away his wife except it be for fornication and shall marry another committeth adultery and whoso marrieth her that is put away doth commit adultery 9. Note 1. The Fornication must be proved and not only suspected 2. It must be Fornication since Marriage 3. A man is not commanded for this to put her away and not forgive it if there be reason for it but only permitted 4. In Common-wealths the Magistrate must be judge for publick safety 5. The woman is not so fitly said to put away her husband but by the Magistrate may have the same remedy of a Divorce when she doth desire it 10. His disciples say to him If the case of the man be so with his wife it is not good to marry 10. Then the danger and misery of unsuitable marriage is so great that it is better never marry 11. But he said to them All men cannot receive this saying save they to whom it is given 11. He said Men must not avoid a lesser evil by a greater some mens temperament and some mens condition in the world make Marriage necessary to them All have not the gift of chastity 12. For there are some Eunuchs which were so born from their mothers womb and there are some Eunuchs which were made Eunuchs of men And there be Eunuchs which have made themselves Eunuchs for the kingdom of heavens sake He that is able to receive it let him receive it 12. There are some unapt for congress with Women who were born so And some are made so by men by castration And some have made themselves such that they might the better avoid all venereous temptations He that is able to live in a continent single life without greater hurt let him do it but all cannot 13. Then there were brought to him little children that he should put his hands on them and pray and the disciples rebuked them 14. But Jesus said suffer little children and forbid them not to come to me for of such is the kingdom of heaven 13 14. Some brought their children to him that he would lay his hands on them and bless them according to their infant capacity and the Disciples chid them away thinking such company below him But Jesus said Hinder them not and forbid not little children to come or be brought to me For I tell you that it is not the self-conceitedly wise but those that are as ready to learn and be ruled as such children are that yet set not their wit and will against instruction but are as it were beginning the world that will make up the Christian Church 15. And he laid his hands on them and departed thence 15. Qu. But why did he not Baptize them Answ He Baptized few of the Aged yet that believed and that Baptism which he used was but little differing from Johns till after his Resurrection the Christian Baptism was not fully instituted as the entrance into his Gospel Church 16. And behold one came and said to him Good Master what good thing shall I do that I may have eternal life 16. Note 1. It was then taken for granted except by the Sadducees that an eternal life of happiness was to be attained 2. And that well-doing on Mans part was the way to attain it 17. And he saith to him Why callest thou me good There is none good but one that is God but if thou wilt enter into life keep the commandments 17. Thou knowest not how great a word thou speakest of me when thou callest me Good Goodness is Gods name and Attribute There is none Essentially Absâ—lutely and most perfectly Good but God But if thou wilt enter into life keep Gods commandments 18. He saith to him which Jesus said Thou shalt do no murther Thou shalt not commit adultery Thou shalt not steal Thou shalt not bear false witness 19. Honour thy
father and thy mother and Thou shalt love thy neighbour as thy self 18 19. Note Christ knew the Order of the commandments but named the Fifth and the Tenth by themselves as being of special note the Fifth for Government it self and the Ninth the summary of the Second Table For Thou shalt love thy Neighbour as thy self If is that which is meant by Thou shalt not covet thy Neighbours c. that is not by self-love want love to him and draw from him to thy self or oppose his good 20. The young man saith All these have I kept from my youth up what lack I yet 20. Note No doubt but he had broken these commands especially the last but he judged by his freedom from the gross acts of sin 21. Jesus said to him If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me 21. Jesus said the state of Christianity or Qualification for Salvation is this Resolvedly and Practically to prefer Heaven before all the Prosperity of this World so as to part with All for Heaven when thou art Called to it Therefore I will now try thee whether thou canst do this Go sell all and give to the poor and follow me and take the hopes of a Treasure in Heaven instead of all 22. But when the young man heard that saying he went away sorrowful for he had great Possessions 22. But this seemed so hard a Motion to him that he would not consent but went away sorrowful for he was very rich 23. Then said Jesus to his Disciples Verily I say to you That a rich man shall hardly enter into the kingdom of heaven 24 And again I â—ay to you It is easier for a Camel to go through the eye of a needle than for a rich man to enter into the Kingdom of God 23.24 The difficulty of a Rich Man's being a sound Christian and Saved is great that I may express it by the common Proverb of a Camels going through a Needles Eye 25. When his Disciples heard it they were exceedingly amazed saying Who then can be saved 26. But Jesus beheld them and said to them With men this is impossible but with God all things are possible 25.26 This amazing the Disciples he said So naturally and strongly do men love this World and its Prosperity and so hardly do they believe and love the unseen Heavenly Felicity that it is impossible for meer fleshly Man to make so great a change upon the heart But the Grace of Almighty God can and will do it 27. Then answered Peter and said to him Behold we have forsaken all and followed thee What shall we have therefore 27. Peter said We have consented to thy termes and forsaken All and followed thee What shall be our reward 28. And Jesus said to them Verily I say to you that ye which have followed me in the Regeneration when the Son of man shall sit on the Throne of his glory ye also shall sit on twelve thrones judging the Twelve Tribes of Israel 28. Fear not being loosers by forsaking all You that have sincerely forsaken All for me shall in my Kingdom and future State have ruling Power Dignity and Honour Note It is doubted by Expositors Whether this speak onely of their chief Power on Earth in the Catholick Church and answerable Glory in Heaven Or of any peculiar reign over the Tribes of Israel in Heaven or on Earth after the resurrection The General sence is sure tho what more there is be doubtful 29. And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name-sake shall receive an hundred fold and shall inherit everlasting life 29. And it is not you onely but all others that lose and forsake any thing here for my Name-sake in the hope of the Kingdom of Heaven shall be so great gainers by it that they shall have in this Life a hundred-fold better in value than they lost and in the World to come Everlasting Life The worse condition of the Faithful is an hundred times better than others 30. But many that are first shall be last and the last shall be first 30. But as to the degree of Glory I must tell you it will not be given according to priority of Age or Conversion but according to the preparations of Grace And many that are now called and have less Holiness will have less Glory than many that will be more Eminent Saints many Ages hence CHAP. XX. 1. FOR the Kingdom of heaven is like to a man that is an housholder which went out early in the morning to hire labourers into his Vineyard 2. And when he had agreed with the labourers for a penny a day he sent them into his vineyard 1.2 Note The Parable is to shew That God will not give men more Glory than others because they were the first Christians but because his Grace hath made them the best tho in time after others 3. And he went out about the third hour and saw others standing idle in the market-place 4. And said unto them Go ye also into the vineyard and what ever is right I will give you And they went their way 5. Again he went out about the sixth and ninth hour and did likewise 6. And about the Eleventh hour he went out and found others standing idle and saith to them Why stand ye here all the day idle 7. They say to him Because no man hath hired us He saith to them Go ye also into the Vineyard and what ever is right that shall ye receive 3. c. The hours were about Nine a Clock and at Twelve and at Three and at Five God is not for idleness but hath work for all times and Ages 8. So when even was come the lord of the vineyard saith to his Steward Call the labourers and give them their hire beginning from the last unto the first 8. Note Gods Reward is in the evening of our days and the evening of the World when Work is done 9. And when they came that were hired at the Eleventh hour they received every man a penny 10. And when the first came they supposed that they should have received more and they likewise received every man a penny 11. And when they had received it they murmured against the good man of the house 12. Saying These last have wrought but one hour and thou hast made them equal with us who have born the burder and heat of the day 9.10.11.12 He made no difference in their Wages for the Time of their Work But he will make difference for the Work it self They that are called near the end of the World shall have as much as those that heard Christ Preach And those that are Converted in their Age if they be more Holy than those that began in Youth will be more Happy 2. This Parable meaneth not that
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
not 34. O sinful miserable Jerusalem How ost would I have gathered thy whole City and Nation old and young into my bosom of Love and my Church by making you my Disciples as tenderly as a Hen doth gather and love her Chickens not casting out your Children but taking in your Nation as God did before if you had not cut off your selves by unbelief and obstinate rejecting the Grace offered to your Nation 35. Behold your house is left unto you desolate And verily I say unto you Ye shall not see me until the time come when ye shall say Blessed is he that cometh in the name of the Lord. 35. Your Temple which you glory in shall shortly be demolished and your City destroyed And I tell you that you shall not rejoyce in the Salvation of the Messiah for whom you wait till you learn to honour me with Hosannah's and to welcom them that preach my Gospel to you CHAP. XIIII 1. ANd it came to pass as he went into the house of one of the chief Pharisees to eat bread on the sabbath-day that they watched him 2. And behold there was a certain man before him which had the dropsie 3. And Jesus answering spake unto the lawyers and Pharisees saying Is it lawful to heal on the sabbath-day 4. And they held their peace And he took him and healed him and let him go 1 2 3 4. Note Christ chose so usually to heal on the Sabbath that it seems he purposely chose that time to shew them what work should be preferred He would not forbear doing good to avoid the offence of erroneous Hypâ—crites 5. And answered them saying Which of you shall have an ass or an ox fallen into a pit and will not straightway pull him out on the sabbath-day 6. And they could not answer him again to these things 5 6. They could not confute his plain reason But the wranglers of this Age can answer any thing 7. And he put forth a parable to those which were bidden when he marked how they chose out the chief rooms saying unto them 8. When thou art bidden of any man to a wedding sit not down in the highest room lest a more honourable man then thou be bidden of him 9. And he that bad thee and him come and say to thee Give this man place and thou begin with shame to take the lowest room 10. But when thou art bidden go and sit down in the lowest room that when he that bad thee cometh he may say unto thee Friend go up higher then shalt thou have worship in the presence of them that sit at meat with thee 7 8 9 10. Note Christ disdained not to give Rules of Decency for civil conversation when the Virtue of Humility or the Vice of Pride are concerned therein 11. For whosoever exalteth himself shall be abased and he that humbleth himself shall be exalted 11. God will exalt the humble and abase the proud and therefore we must humble our selves 12. Then said he also to him that bad him When thou makest a dinner or a supper call not thy friends nor thy brethren neither thy kinsmen nor thy rich neighbours lest they also bid thee again and a recompence be made thee 13. But when thou makest a feast call the poor the maimed the lame the blind 14. And thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the resurrection of the just 12 13 14. It is good in its season to make Feasts of Amity and to rejoyce with Friends but to avoid Prodigality let thy most usual feasting be Feasts of Charity And in them it is the Poor that thou must feast and from God that thou must expect thy reward Note Some hence infer that there is no reward till the Resurrection But in Scripture the Resurrection is oft taken for the Life after this even before the Resurrection of the Body Note Christ oft forbids things in absolute words when he meaneth but comparatively So here feast not rich Friends that is not so much as the Poor 15. And when one of them that sat at meat with him heard these things he said unto him Blessed is he that shall eat bread in the kingdom of God 15. They will be happy that shall live to see and rejoyce in the Kingdom of the Messiah when he cometh 16. Then said he unto him A certain man made a great supper and bad many 17. And sent his Servant at supper time to say to them that were bidden Come for all things are now ready 16 17. Note God sent his Son and the Gospel to the Jews and invited them into the Kingdom of the Messiah and bade his Ministers tell them that Christ was come and all is ready on his part He is a sufficient Saviour and none shall perish for want of the performance of his part antecedent 18. And they all with one consent began to make excuse The first said unto him I have bought a piece of ground and I must needs go and see it I pray thee have me excused 19. And another said I have bought five yoke of oxen and I go to prove them I pray thee have me excused 20. And another said I have married a wife and therefore I cannot come 18 19 20. All seemed to them sufficient Reasons And so you Jews that wish for the Kingdom of God prefer your worldly Interest and for that refuse it when it is come And so do all ungodly men â—ndeed 21. So that servant came and shewed his lord these things Then the master of the house being angry said to his servant Go out quickly into the streets and lanes of the city and bring in hither the poor and the maimed and the halt and the blind 22. And the servant said Lord it is done as thou hast commanded and yet there is room 21 22. God was angry with the Jews and sent his Ministers to call the Gentiles whom the Jews despised as prophane 23. And the lord said unto the servant Go out into the high waies and hedges and compel them to come in that my house may be filled 23. Go to the most barbarous remote Nations and call them into the Church and be importunate with them and take no denial that my Church may be Catholick and enlarged 24. For I say unto you that none of those men which were bidden shall tast of my supper 24. Those refusing Jews that were first invited shall not come into the Church of Christ 25. And there went great multitudes with him and he turned and said unto them 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple 25 26. If he love them not less than my Kingdom and cannot for it forsake them as men do a hated thing Note This disobligeth none from natural affection and duty but Christ must be preferred 27. And whosoever
them all 30. Even thus shall it be in the day when the Son of man is revealed 28 29 30. Christ's coming whether to destroy his Enemies or to judge the World will be sudden unexpected and terrible 31. In that day he which shall be upon the house top and his stuff in the house let him not come down to take it away and he that is in the field let him likewise not return back 32. Remember Lot's wife 31 32. Let all go and be glad to save your lives Look nor back with grief for your losses lest you speed as Lot's Wife did 33. Whosoever shall seek to save his life shall lose it and whosoever shall lose his life shall preserve it 33. Self-saving by forsaking the Truth will prove self-destroying and venturing and losing life for me shall prove the surest saving way 34. I tell you In that night there shall be two men in one bed the one shall be taken the other shall be left 35. Two women shall be grinding together the one shall be taken and the other shall be left 36. Two men shall be in the field the one shall be taken the other shall be left 34 35. I will carefully separate my own from the rest and save them when unbelievers perish whether at the end or sooner 37. And they answered and said unto him Where Lord And he said unto them Wheresoever the body is thither will the eagles be gathered together 37. Where shall all these things be done He said where those designed to destruction are thither God s Justice will send his Executioners And where his chosen are there shall be deliverance See Matth. 24. CHAP. XVIII 1. ANd he spake a parable unto them to this end that men ought always to pray and not to faint 1. To hold on in earnest importunity and hope and not to grow cold and slack and heartless 2. Saying There was in a city a judge which feared not God neither regarded man 3. And there was a widow in that city and she came unto him saying Avenge me of mine adversary 2 3. Note Woe to the Land that hath such Judges She said Do me Justice against my Adversary 4. And he would not for a while but afterward he said within himself Though I fear not God nor regard man 5. Yet because this widow troubleth me I will avenge her lest by her continual coming she weary me 4 5. Note Where there is no fear of God yet avoiding clamor and shame for injustice may make a Judge do Justice to the oppressed But they that come 10 Diabolical Malignity will delight to do mischief and destroy the Just and will take their wickedness for their glory 6. And the Lord said Hear what the unjust judge saith 7. And shall not God avenge his own elect that cry day and night unto him though he bear long with them 8. I tell you that he will avenge them speedily Nevertheless when the Son of man cometh shall he find faith on the earth 6 7 8. Will importunity prevail with a wicked Judge and will not importunate prayer prevail with God to do Justice for his chosen praying people I tell you though the time seem long to you he will make no delay to do them Justice in due time Note Importunity moved the man by wearying him but it procureth mercy from God only by making us fit Receivers of it Men will despond by impatience before deliverance cometh 9. And he spake this parable unto certain which trusted in themselvs that they were righteous and despised others 9. He thought meet to rebuke those who thought too well of their own goodness and were too censorious and contemptuous of those that seemed worse than they 10. Two men went up into the temple to pray the one a Pharisee and the other a publican 11. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers nor even as this Publican 12. I fast twice in the week I give tithes of all that I possess 10 11 12. The Pharisees Prayer was a boasting of his goodness and not a humble bewailing of his sins and wants All this was praise-worthy in it self but much more was necessary in him 13. And the publican standing afar off would not lift up so much as his eyes unto heaven but smote upon his breast saying God be mercifull to me a sinner 13. His Prayer was in â—he deep sense of his sin a humble begging mercy of God â—ot with a purpose to go on in sin but with peâ—â—tence and conversion resolving of a new life 14. I tell you this man went down to his house justified rather then the other for every one that exalteth himself shall be abased and he that humbleth himself shall be exalted 14. God took this for a juster or better man for his penitent confession than the Pharisee for all that formal righteousness which he boasted of For God will exalt the humble and abase the proud But this supposeth the Publican's Repentance to be a true Conversion and not meer conviction and confessing in fear 15. And they brought unto him also infants that he would touch them but when his disciples saw it they rebuked them 16. But Jesus called them unto him and said Suffer little children to come unto me and forbid them not for of such is the kingdom of God 17. Verily I say unto you Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein 15 16 17. See on Matth. 10.14 Matth. 19.13 14 15. 18. And a certain ruler asked him saying Good Master what shall I do to inherit eternal life 19. And Jesus said unto him Why callest thou me good none is good save one that is God 20. Thou knowest the commandments Do not commit adultery Do not kill Do not steal Do not bear false witness Honour thy father and thy mother 21. And he said All these have I kept from my youth up 22. Now when Jesus heard these things he said unto him Yet lackest thou one thing sell all that thou hast and distribute unto the poor and thou shalt have treasure in heaven and come follow me 23. And when he heard this he was very sorrowful for he was very rich 18 19 20 21 22 23. See Matth. 19.20 Mark 10.17 Note This renunciation of the World is not required by Christ only to a high degree of holyness but to the obtaining of Eternal Life Note Multituâ—es of nominal Christians go not so far as this worldly Jew in believing a Life Eternal in a care to inherit it and in doing so much for it from his youth 24. And when Jesus saw that he was very sorowful he said How hardly shall they that have riches enter into the kingdom of God! 25. For it is easier 〈◊〉 a camel to go through a needles eye then for a rich man to enter into the kingdom
of God 26 And they that heard it said Who then can be saved 24 25 26. See Matth. 19. Note To enter into the Kingdom of God and to be saved was understood by the hearers to be all one 27. And he said The things which are unpossible with men are possible with God 27. Note Possibility though with great difficulty must make us true seekers and then we may attain to certainty 28. Then Peter said Lo we have left all and followed thee 29. And he said unto them Verily I say unto you There is no man that hath left house or parents or brethren or wife or children for the kingdom of Gods sake 30. Who shall not receive manifold more in this present time and in the world to come life everlasting 28 29 30. You shall be no losers by me Note The blessings even of suffering Christians in this Life are better than all that they forsake for Christ 31. Then he took unto him the twelve and said unto them Behold we go up to Jerusalem and all things that are written by the prophets concerning the Son of man shall be accomplished 32. For he shall be delivered unto the Gentiles and shall be mocked spitefully entreated and spit on 33. And they shall scourge him and put him to death and the third day he shall rise again 34. And they understood none of these things and this saying was hid from them neither knew they the things which were spoken 31 32 33 34. Note We must not wonder if many of our Hearers then are dull of understanding 35. And it came to pass that as he was come nigh unto Jericho a certain blind man sat by the way side begging 36. And hearing the multitude pass by he asked what it meant 37. And they told him that Jesus of Nazareth passeth by 38. And he cryed saying Jesus thou Son of David have mercy on me 39. And they which went before rebuked him that he should hold his peace but he cried so much the more Thou Son of David have mercy on me 40. And Jesus stood and commanded him to be brought unto him and when he was come near he asked him 41. Saying What wilt thou that I should do unto thee And he said Lord that I may receive my sight 42. And Jesus said unto him Receive thy sight thy faith hath saved thee 43. And immediately he received his sight and followed him glorifying God and all the people when they saw it gave praise unto God 35 36 37 38 39 40 41 42 43. See on Matth. 20.18 19 20. N. Faith fitteth us to receive Mercy and Mercy teacheth us to glorifie God CHAP. XIX 1. ANd Jesus entred and passed through Jericho 2. And behold there was a man named Zacheus which was the chief among the Publicans and he was rich 3. And he sought to see Jesus who he was and could not for the press because he was little of stature 4. And he ran before and climbed up into a sycamore-tree to see him for he was to pass that way 5. And when Jesus came to the place he looked up and saw him and said unto him Zacheus make hast and come down for to day I must abide at thy house 1 2 3 4 5. Desire and diligent seeking prepare for Christ's acceptance and abode with us 6. And he made hast and came down and received him joyfully 6. Note He hoped but for a â—ight of him and obtaineth more Mercy exceedeth the seekers expectation 7. And when they saw it they all murmured saying that he was gone to be guest with a man that is a sinner 7. Note As if Christ were not holy and strict enough because he went to sinners for their Salvation 8. And Zacheus stood and said unto the Lord Behold Lord the half of my goods I give to the poor and if I have taken any thing from any man by false accusation I restore him fourfold 1. Note 1. This proceeding from Faith in Christ proved him a true Convert 2. False accusation was the Publicanâ— notable sin 9. And Jesus said unto him This day is salvation come to this house for so much as he also is the son of Abraham 9. Note 1. Where true Faith and Conversion cometh there Salvation cometh 2. All true Believers are Children of Abraham that is of the Promise made to Abraham and his seed 10. For the Son of man is come to seek and to save that which was lost 10. To this end came I into the World to redeem convert and save lost sinners 11. And as they heard these things he added and spake a parable because he was nigh to Jerusalem and because they thought that the kingdom of God should immediately appear 11. To take them off such expectations 12. He said therefore A certain noble man went into a far countrey to receive for himself a kingdom and to return 12. Christ was to go from Earth to Heaven to receive his own Kingly glory and to reign there over Heaven and Earth and to return to judge men according to their works 13. And he called his ten servants and delivered them ten pounds and said unto them Occupy till I come 13. He giveth men that profess to be his Servants his Gifts and Mercies and commands them to use them faithfully in his Service and to do good in his Church and profit others expecting his return 14. But his citizens hated him and sent a message after him saying We will not have this man to reign over us 14. The Jews to whom he first offered Grace rejected him and his Government with scorn 15. And it came to pass that when he was returned having received the kingdom then he commanded these servants to be called unto him to whom he had given the money that he might know how much every man had gained by trading 15. When he came to exercise Judgment over his Subjects and Servants he called first those that professed Christianity to take an account how they had used the blessings of the Gospel 16. Then came the first saying Lord thy pound hath gained ten pounds 16. Thy Grace â—nd Gifts have been improved to the profit of many 〈◊〉 â—o my own increase in Holiness 17. And he said unto him Well thou good servant because thou hast been faithful in a very little have thou authority over ten cities 17. Thou shall have a reward above others according to thy service Note 1. Christ will praise his faithful Servants and their Works 2. He rewardeth them because they have been faithful as the sâ—â—â—ral Qualification of the Receivers but not in Commutative Justice nor in Distributive Governing Justice according to the Law of Innocency or of Moses but in Distributive Paternal Justice according to the Law of Grace and Faith 18. And the second came saying Lord thy pound hath gained five pounds 19. And he said likewise to him Be thou also over five cities 18 19. Their reward shall be answerable 20. And another came
of God and Holiness to the love of Carnal Interest and Pleasure and the true state of Spiritual life and Felicity consisteth in the love of God and Holiness and the Souls perfection 7. Because the carnal mind is enmity to God for it is not subject to the law of God neither indeed can be 7. Because the Carnal Unregenerate Mind having a predominant inclination to inferiour sensual interests and delights and a privation yea and enmity to things Spiritual and Holy hath thereby an enmity to the Holy Laws and Ways of God and consequently to God as Holy For it is not subject to the Law of God which is quite against their sinful life and inclination nor indeed can be while it so continueth there being a contrariety between their Inclinations and the Law of God 8. So then they that are in the flesh cannot please God 8. So that they that are Unregenerate and Carnal cannot please God while they are such because they cannot through the perverseness of their own Wills do the things that please him what legal restraint soever they be under 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his 9. But you are not in this Carnal state and under the dominion of the flesh if the Spirit of God do not only provoke you towards goodness but also dwell in you and possess you For it is a powerful Spirit and will overcome the Flesh But if any Man have not this indwelling illuminating quickening sanctifying Spirit he is not a true Christian and saved by Christ He may be baptised and deceive the Church and pass for a visible Member of it and so for a Christian among Men but Christ will not own him as a living Member to Justification and Salvation 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousness 10. And if Christ by his Spirit and Government be and rule in you the Body which hath still some inordinate sinful inclinations and backwardness to good shall die for sin but your Spirits being quickened by the Spirit of God unto Holiness and Justification are in a state of life begun and shall not die as the Body doth but live with Christ by whom they live 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that by this same Spirit of life and power raised up Christ from the dead as he hath begun to rise you from Spiritual death in sin and sanctifie both Soul and Body to himself will not only glorifie your Souls but also raise and save your Mortal Bodies by that same Almighty Spirit which raised Christ and sanctified you 12. Therefore brethren we are debtors not to the flesh to live after the flesh 13. For if ye live after the flesh ye shall die But if ye through the Spirit do mortifie the deeds of the body ye shall live 12 13. By all which you may see that it is not to the Flesh that we owe our chief respect care and obedience nor after the lusts of which we should live For it is this sinful fleshly life that causeth death and tendeth unto future misery But if by the Spirit you mortifie those fleshly lusts and deeds which Carnal Men obey and practise this begining of Spiritual Life will end in future life and happiness 14. For as many as are led by the Spirit of God they are the sons of God 14. For as many as are Principled and Ruled by Gods Spirit and Spiritual Law of Grace are Gods Children And God will not forsake lose or destroy his Spiritual Children 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we cry Abba Father 15. For the Spirit which you have now received is not that of a Slave which doth no good but for fear of Punishment and the meer Law without Grace could give no better but you have received the Spirit of Adoption which giveth you an inclination of dependance love and trust in God much like that which a Child hath by nature to his Father to the collation of which Child-like love trust and nature the wondrous revelation of Gods love in Christ and the free gifts of his Grace were Spiritually fitted 16. The Spirit it self beareth witness with our spirit that we are the children of God 16. And to have this Spirit of God dwelling in us and sanctifying us is a certain evidence or testimony in and with our own Spirits and Consciences that God doth specially love us and take us for his Children having set his special mark upon us For we could not love him as a Father and he not love us as his Children And this Spirit also helpeth our Consciences to discern and exercise this fealing Grace and to rejoyce therein 17. And if children then heirs heirs of God and joynt-heirs with Christ if so be that we suffer with him that we may also be glorified together 17. And if this Seal of the Spirit prove us Sons it proveth us Heirs of the purchased Kingdom or Heavenly Inheritance for such are all the Sons of God Heirs of God and Co-heirs with Christ but so that there is a further condition of our possession even that we take up the cross and follow him submitting to be conformed to him in his sufferings if God call us to it that so by the same way we may come to be glorified together with him 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 18. For though we must suffer in this life with Christ and for his sake and by Gods Correction for our sins having in my reckoning compared them with the promised effects and end I fully resolve the case that they are not worthy to be compared with the Glory which in the Saints shall be shortly manifested nor should they stop any Man from entertaining the Doctrine of the Cross and pursuing his Celestial hopes 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God 19. For all the frame of Nature strongly tending to its own perfection and God annihillateth not the Natural or Sensitive Creatures though he dissolve the Composition they do as it were wait for their better state and deliverance from the Curse caused by Mans sins till the manifestation of the Glory of the Sons of God with whom and for whom they shall have their restauration as with Man they fell under the Curse 20. For the creature
fulfil it 17. Note That Bishops or Pastors may have need to be admonished by the People to take heed to the Ministry which God calleth them to and not to slubber it over much less pervert it but fulfil it 18. The salutation by the hand of me Paul Remember my bonds Grace be with you Amen 18. In conclusion I subscribe my Salutation to you Let the remembrance of my Bonds remember you of your Duty to me in Prayer and receiving of this Word Grace be with you is the summary Benediction Amen The First Epistle of PAUL the Apostle to the THESSALONIANS CHAP. I. 1. PAul and Silvanus and Timotheus unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ Grace be unto you and peace from God our Father and the Lord Jesus Christ 1. To the Assembly of Christians associated in the professed Belief of God the Father and the Lord Jesus Christ c. 2 3. We give thanks to God always for you all making mention of you in our prayers remembring without ceasing your work of faith and labour of love and patience of hope in our Lord Jesus Christ in the sight of God and our Father 2 3. We thankfully remember your working Faith your laborious Love and patient Hope in Christ which is all seen and accepted by God our Father 4 5. Knowing brethren beloved your election of God For our gospel came not unto you in word onely but also in power and in the holy Ghost and in much assurance as ye know what manner of men we were among you for your sake 4 5. For I was assured that God had freely elected you to be honoured as a Church of Christ in that he sent me particularly to you and that with Power of Miracles and pouring out of the Holy Ghost he confirmed my Ministry and caused me to fulfil it as your Experience telleth you 6. And ye became followers of us and of the Lord having received the word in much affliction with joy of the holy Ghost 6. And because he blessed all with such Success that you obeyed our Word and were converted to God receiving the Word in the trial of sharp Affliction and Opposition and yet with Joy and the participation of the Holy Ghost 7. So that ye were ensamples to all that believe in Macedonia and Achaia 7. So that your Example tended to the happy imitation of all that now believe in Macedonia and Achaia 8. For from you sounded out the word of the Lord not onely in Macedonia and Achaia but also in every place your faith to God-ward is spread abroad so that we need not to speak any thing 8. For from you the Word of God spread abroad even in many other Countries it is known so that I need not tell it them to your praise and their imitation 9. For they themselves shew of us what manner of entring in we had unto you and how ye turned to God from Idols to serve the living and true God 9. They tell abroad themselves what Success we had in your Conversion from Idolatry to the true God 10. And to wait for his Son from heaven whom he raised from the dead even Jesus which delivered us from the wrath to come 10. And to wait in Faith and Hope that his Son that is raised from death and ascended will come from Heaven for our Salvation even Jesus who delivereth us from the Wrath that will come on Unbelievers CHAP. II. 1. FOr your selves brethren know our entrance in unto you that it was not in vain 1. For you are my Witnesses that I came not to you in deceit on any false design or manner 2. But even after that we had suffered before and were shamefully entreated as ye know at Philippi we were bold in our God to speak unto you the gospel of God with much contention 3. But our shameful usage at Philippi did not discourage us but our trust in our God did embolden us to preach his Gospel to you though in a conflict of great opposition 3. For our exhortation was not of deceit nor of uncleanness nor in guile 4. But as we were allowed of God to be put in trust with the gospel even so we speak not as pleasing men but God which trieth our hearts 3 4. For I came not to you to deceive you into Errour nor to plead for fleshly Lusts nor crastily to make advantage of you to our gain But as God approved and chose me to be put in trust with the Preaching of the Gospel I do it to please him who trieth our Hearts and not to please the Humours and Lusts of Men. 5. For neither at any time used we flattering words as ye know nor a cloke of covetousness God is witness 5. For you your selves know that I flattered you not nor indulged fleshly Pleasures and God knoweth that I made not the Gospel a Cloak to hide any covetous Design 6. Nor of men sought we glory neither of you nor yet of others when we might have been burdensom as the apostles of Christ 6. Nor did I preach up my self for Vain-glory Power or Profit neither with you or any others though as Christs Apostle I might have pleaded my Power and demanded Maintenance 7. But we were gentle among you even as a nurse cherisheth her children 7. But we sought not our Gain and Glory but your Good and that with all the love and tenderness to you as a Nurse cherisheth her Children in self-denial 8. So being affectionately desirous of you we were willing to have imparted unto you not the gospel of God onely but also our own souls because ye were dear unto us 8. So my strong Love to you made me not onely willingly to preach the Gospel to you without any selfish proud or covetous design but you are so dear to me that I think not my Life too dear for you 9. For ye remember brethren our labour and travel for labouring night and day because we would not be chargeable unto any of you we preached unto you the gospel of God 9. Ye cannot but remember my great Toil and Labour how working at my Trade Night and Day because I would not be chargeable to any of you I preached the Gospel to you freely 10. Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe 10. I appeal to your selves and to God as Witnesses that our Behaviour with you was holy just and blameless 11. As you know how we exhorted and comforted and charged every one of you as a father doth his children 12. That ye would walk worthy of God who hath called you unto his kingdom and glory 11 12. As you know how tenderly I exhorted and comforted and charged not onely the Assemblies but every one that I could speak to even as a Father will do to every Child that now you are Christians you will live as is suitable to
accept it and doth by many Mercies intimate to them that he useth them not according to the meer violated Law of Innocency but on Terms of Grace 4. Few Christians have the face to affirm that this Universal Conditional Pardon and Gift or Law of Grace is no Fruit of the Death of Christ 5. If therefore this Act of Pardon was purchased by Christ and given to all no modest Face can deny that he so far died for all as to purchase for them all that he actually giveth them 6. It is usual to say that we give a Man a Benefit e. g. Life to a condemned Malefactor if it be given him on the fair Condition of his Acceptance and brought to his own Will and he intreated to receive it 7. If any Wrangler say that this is unfit Language to say He is willing that Men shall be saved who offereth them Salvation freely unless he also make them willing Let him confess that it is but the Name that he denieth and none of the Gifts in question 8. And be it known that Unwillingness cometh not from a Physical Impossibility through the want of Natural Faculties as it is with Brutes but from a voluntary Pravity which aggravateth the Sin 9. And the mutable Will of Man is to be changed by Reason And God giveth Men Reasons in their kind sufficient to persuade them to accept of Christ and Life 10. And lastly No Man can say that Adam when he fell had not Grace enough to make him Able to have stood which he might have used and should have done to his actual standing Noâ— that God never giveth such a power to believe or at least to come nearer the State of a true Believer to many that might bring it into Act and do not This much is enough to end this Controversie with modest Wits 7. Whereunto I am ordained a preacher and an apostle I speak the truth in Christ and lie not a teacher of the Gentiles in faith and verity 7. This Gospel I am appointed to preach to the Gentiles Christ knoweth that I feign not his Commission and faithfully and truly to be their Teacher 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting 8. According to this my Commission I give these Directions following to all sorts First That all Men be much in Prayer to God not onely in the Assemblies but in all convenient Places wheresoever open or secret but that they lift not up to God Hands defiled with any wilful Sin but pure and clean by harmless Conversation and that they come not to God with Wrath against others or with a quarrelsom disputing contentious Disposition but in Christian Love Note That the Ceremony of Lifting up the Hands in Prayer which was an Act of Corporal secondary Worship is lawful and fit where Custom maketh it so and yet is not necessary by Institution as Kneeling also is 9. In like manner also that women adorn themselves in modest apparel with shame-facedness and sobriety not with broidered-hair or gold or pearls or costly aray 9. And for Women I forbid them not all Ornaments specially when they come to the Sacred Assemblies but let them be adorned onely with Attire which expresseth Gravity Modesty and Sobriety not like proud vain or alluring Persons with curious Dressings of their Hair Embroidery Jewels Gold or any over-costly Apparel as those that would seem either Richer or Comelier than they are 10. But which becometh women professing godliness with good works 10. But let them take Good Works of Piety to God and Charity to Man for their chiefest Ornament as they will do if they are true Professors of Godliness It is these in which they must excel the Ungodly and not in Ostentation of Wealth or Beauty 11. Let the woman learn in silence with all subjection 11. Let them be Learners rather than Teachers and let them use Silence and humble Subjection and not be over-talkative and masterly specially silent in the Church 12. But I suffer not a woman to teach nor to usurp authority over the man but to be in silence 12. I forbid Women to be Publick Teachers and to usurp any Authority over their Husbands or over Men in Church-government but to be quiet silent and obedient Note 1. That Paul forbiddeth not Women to teach their Children or Servants or the elder Women to teach the younger 2. Nor doth he meddle with Cases of Civil Government as whether a Woman may Govern a Kingdom or a City or a multitude of her own Tenants and Men-servants 13 14. For Adam was first formed then Eve And Adam was not deceived but the woman being deceived was in the transgression 13 14. For God made the Woman for Subjection by making Adam first and then making her to be for his help And the Woman subjected her self yet lower by being first in the Transgression deceived by the Serpent and then tempting her Husband 15. Notwithstanding she shall be saved in child-bearing if they continue in faith and charity and holiness with sobriety 15. Yet though her Sin have brought her low and even under a Curse in the Pain and Peril of Child-bearing she is even in that low and sad condition under Gods merciful Protection and saving Covenant of Grace which containeth the Promise of this Life and that to come if they continue in Faith Charity and Purity with Sobriety Or Though Sin and Sorrow in Travel came in by the Woman yet by a Womans Child-bearing a Saviour came into the World which is some Reparation of the Honour of the Sex And so the Women may be saved as well as the Men by Christ if they continue in Faith Charity Purity and Sobriety CHAP. III 1. THis is a true saying if a man desire the office of a bishop he desireth a good work 1. As for the Office of a Bishop believe it he that desireth it doth desire a very great and excellent work It is not a bare Name Title Dignity or place of Honour and Command but a Work and a Work of great Importance and Labour and Difficulty which every desirer is not fit for Take heed therefore whom thou dost admit 2. A bishop then must be blameless the husband of one wife vigilant sober of good behaviour given to hospitality apt to teach A Bishop must be one 1. That is not guilty of any scandalous sin since his Conversion 2. One that hath not put away his Wife except for Fornication and married another much less that hath two at once 3. One that is vigilant and wholly addicted to do what he shall undertake 4. One that is of a sober moderate temper and not guilty of Levity and Temerity 5. One that is of an Orderly Composed Decent Temper and Carriage 6. By Charity to be ready to entertain Strangers and take in those that are exposed to want 7. One that is fit by Ability and Zealous Willingness to teach the Flock the necessary things
by reason of whom malignant enemies will take Occasion to speak evil of Christianity and make a reproach of truth and godliness as if we were all like this scandalous Sect. 3. And through coveteousness shall they with feigned words make merchandise of you whose judgment now of a long time lingereth not and their damnation slumbereth not 3. Note 1. That its wordly covetous men who are most to be suspected to be Traytors to the Church as Judas was against Christ for for what will ye give me 2. All their seducing confident harangues to this end are but false and feigned words 3. Their business is to sell Souls to the Devil for their own wordly Benefice Gain or Honour as Judas did his Master 4. God is hasting to judge such men with speed as he did Judas when his gain was too hot to hold and he hanged himself for betraying the innocent 4. For if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment 5. And spared not the old world but saved Noah the eighth person a preacher of righteousness bringing in the flood upon the world of the ungodly 4.5 Note 1. These Angels were not in a fixed immutable state but mutable by free will 2. Their own sin was the cause of their misery 3. For it they were cast down to hell that is a state of misery reserved for more though they are said to be the Powers of the air and to rule in the Children of disobedience 4. There they have their Prince and Kingdom 5. Pride and Malice against God and man and wickedness is their quality warring against Christ and his Kingdom 6. Tempting men to sin is their imployment 7. Their way against the Church is by LYING MALICE and MURDER in which wicked men are their slaves and instruments 8. So far as men yield to sin by their temptations they fall into the fuller power of them both for further temptations and execution by Gods permission 6. And turning the cities of Sodom and Gomorrah into ashes a condemned them with an overthrow making them an ensample unto those that after should live ungodly 6. And with fire from Heaven destroying Sodom and Gomorrah and the adjacent villages both men and houses that the history of them and the stinking lake that now possesseth the place might be a warning to the ungodly 7. And delivered just Lot vexed with the filthy conversation of the wicked 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous soul from day to day with their unlawful deeds 7 8. Note 1. Lot is called Just from the tenor of his life though after he fell into very great sin 2. Just men are grieved at the over-spreading wickedness of the times and places where they live specially their filthiness and their rage against the Just 3. God will deliver the Just from the Wicked and from his Judgments on them 9. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of judgment to be punished 9. We may well trust that God who as he is just and a hater of sin and a lover of righteousness so knoweth how to deliver the godly out of temptations so far as that they should not be conquered by them though they be tryed and to reserve the wicked and oppressing Enemies to a full vindictive punishment at the day of Judgment though they prosper and triumph now 10. But chiefly them that walk after the flesh in the lust of uncleanness and despise government Presumptuous are they self-willed they are not afraid to speak evil of dignities 10. Note Dr. Hammond who supposeth this spoken of the Gnosticks would sure think it a heinous aggravation if Governours themselves should prove Borborites or Gnosticks and walk after the flesh in the lust of uncleanness and suppress Piety by power To use Dignities for sin is worse than to despise them or speak evil of them for being evil though this also is bad and must be avoided 2 The Dr. thinks that the Dignities here meant are Apostles I rather think it is Civil Rulers 11. Whereas angels which are greater in power and might bring not railing accusation against them before the Lord. 11. Whereas the blessed Angels which have more power than Men when they plead against Devils themselves do it not by railing accusation as the instance in Zechary shews 12. But these as natural brute beasts made to be taken and destroyed speak evil of the things that they understand not and shall utterly perish in their own corruption 12. But these are like wild brute Beasts whom all men seek to destroy for their hurtfulness and do speak evil in proud ignorance of Doctrines Practices and Persons which they understand not do stir up men against themselves and shall be destroyed in their sin 13. And shall receive the reward of unrighteousness as they that count it pleasure to riot in the day-time spots they are and blemishes sporting themselves with their own deceivings while they feast with you 14. Having eyes full of adultery and that cannot cease from sin beguiling unstable souls an heart they have exercised with covetous practices cursed children 13 14. They shall be doubly punished for living in unrighteousness and sensual riot in the Light of the Gospel and Profession of Christianity You admit such to feast with you even as if they were of your Societies at Love-feasts and Sacraments but they are disgraceful spots and blemishes in your Assemblies and a dishonour to the Christian name Their unclean hearts have ungoverned eyes fed with enticing objects of lust and let in the impressions of filthy pleasure into their imaginations deceiving themselves and sporting away their own Souls while they allure and deceive others Their imaginations and minds are so habited to such filthy vice that they cannot cease from it being unstable and by the power of sensuality cannot obey their own convictions And where lust raigneth covetousness ruleth to maintain it They are such as God's Word doth pronounce accursed whatever they profess 15. Which have forsaken the right way and are gone astray following the way of Balaam the son of Bosor who loved the wages of unrighteousness 16. But was rebuked for his iniquity the dumb ass speaking with mans voice forbad the madness of the prophet 15 16. Covetousness hath drawn them from the right way of Truth and Godliness and they stray in the way of Balaam the Son of Beor whom the Hire that bribed him to do evil was prevalent with to attempt it But he that by reason of the love of Money and Hâ—nour could not see the evil of his own way was rebuked by a dumb Ass whom God made speak to evince and forbid the madness of such a Prophet 17. These are wells without water clouds that are carried with a tempest to whom the mist of darkness is reserved
the God you serve and the Kingdom and Glory to which he hath called you 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe 13. And it is the matter of our uncessant thanks to God that you received not the Gospel as Mens Word with a meer Humane Faith and Obedience but as Gods Word with a Divine which it appeareth to be by the powerful efficacy of it on your selves who are true Believers 14. For ye brethren became followers of the churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own countrymen even as they have of the Jews 14. Ye follow the Churches in Judea in suffering by your own Neighbours as well as in the same Faith Note The same Faith Hope and Holiness will meet with the same Enmity in all Countries 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost 15 16. Note 1. That the Carnal Church hath been more persecuting and bloody than the Heathens 2. That Christ himself seemed not to them good enough to live or to be endured among them but was murdered as a Traytor and Blasphemer by pretended Law and Justice And Prophets and Apostles had the like usage 3. That bloody Persecution oft goeth with the Carnal Church for a great Duty 4. That God is not pleased with the Persecutors of his Servants though they do it as to please him 5. That malignant Persecutors are oft so mad as to be contrary to all Men or engage themselves against the common Interest of Mankind that they may persecute the Faithful 6. It is the silencing of the best Preachers of the Gospel which hath the heat of their malignant Zeal 7. It is that Preaching which would save Souls which they forbid And because this Preaching is the Means to save Souls it is that Satan aimeth his Militia against it 8. Persecuting and silencing Faithful Preachers is the way to fill up the Sins of the malignant Enemies 9. God useth not to bring the utmost Wrath on Men till they have filled up their Sins 10. How long soever they prosper Wrath will come at last to the uttermost on malignant Sinners and Persecutors of the faithful Preachers of the Gospel 17. But we brethren being taken from you for a short time in presence not in heart endeavoured the more abundantly to see your face with great desire 17. But our constrained absence from you in Person not in Heart made us the more earnestly desire to see you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us 18. I would oft have come to you and attempted iâ—â— but by Gods permission Satan hindred me by stirring up Persecution and Restraints and making me Work elsewhere by Opposition 19. For what is our hope or joy or crown of rejoycing are not even ye in the presence of our Lord Jesus Christ at his coming 20. For ye are our glory and joy 19 20. For what is that Hope and Joy and Crown for which I labour so hard and suffer so much Is it not your Conversion and Salvation which before Christ at his coming will be my Joy Yes ye are our Glory and Joy that God hath so blest our Labours to your Salvation Note 1. True Ministers of Christ thirst and labour far more for Mens Conversion and Salvation than for Reputation Honour Riches Preferment or Domination 2. Though God will reward Faithful Preachers though they have small Success yet to have great Success to the saving of many is far more comfortable not onely now but at the Coming of Christ CHAP. III. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone 2. And sent Timotheus our brother and minister of God and our fellow-labourer in the gospel of Christ to establish you and to comfort you concerning your faith 1 2. Note That in the time of trying Persecutions Christians have special need of confirming and comforting Helps 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto 3. Note Sufferings for Christ should be so expected that they should seem no strange surprising thing 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to pass and ye know 4. Gods foretelling us of Suffering should fore-arm us for it 5. For this cause when I could no longer forbear I sent to know your faith lest by some means the tempter have tempted you and our labour be in vain 5. Note That though censorious Suspicions of Men be forbidden yet Man is so mutable and weak a thing that loving Suspicions for preventing Hart are necessary to them that have the Care of Men. 6. But now when Timotheus came from you unto us and brought us good tidings of your faith and charity and that ye have good remembrance of us always desiring greatly to see us as we also to see you 7. Therefore brethren we were comforted over you in all our affliction and distress by your faith 6 7. Note That they that by Affliction are not drawn to Sin are matter of Joy to themselves and their Friends notwithstanding their Sufferings 8. For now we live if ye stand fast in the Lord. 8. Your Stedfastness and Victory is the Joy or Life of our Lives 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before our God 9. We can never be thankful enough to God for the Comfort which we have in you 10. Night and day praying exceedingly that we might see your face and might perfect that which is lacking in your faith 10. Note That the Faith of good Christians is wanting in Act and Object and needeth Increase and Help thereto 11. Now God himself and our Father and our Lord Jesus Christ direct our way unto you 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we do towards you 11 12. Note That to abound in Love to Saints as Saints and to all Men as Men is the state of true Increase in Grace 13. To the end he may establish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his saints 13. Note That it is confirmed Faith working by abounding Love which is the Qualification in which we may stand uncondemned as truly holy before