the son of Joseph which was the son of Juda 27. Which was the son of Joanna which was the son of Rhesa which was the son of Zorobabel which was the son of Salathiel which was the son of Neri 28. Which was the son of Melchi which was the son of Addi which was the son of Cosam which was the son of Elmodam which was the son of Er 29. Which was the son of Jose which was the son of Eliezer which was the son of Jorim which was the son of Matthat which was the son of Levi 30. Which was the son of Simeon which was the son of Juda which was the son of Joseph which was the son of Jonan which was the son of Eliakim 31. Which was the son of Melea which was the son of Mena which was the son of Mattatha which was the son of Nathan which was the son of David 32. Which was the son of Jesse which was the son of Obed which was the son of Booz which was the son of Salmon which was the son of Naasson 33. Which was the son of Aminadab which was the son of Aram which was the son of Esrom which was the son of Phares which was the son of Juda 34. Which was the son of Jacob which was the son of Isaac which was the son of Abraham which was the son of Thara which was the son of Nachor 35. Which was the son of Saruch which was the son Ragau which was the son of Phaleg which was the son of Heber which was was the son of Sala 36. Which was the son of Cainan which was the son of Arphaxad which was the son of Sem which was the son of Noe which was the son of Lamech 37. Which was the son of Mathusala which was the son of Enoch which was the son of Jared which was the son of Maleleel which was the son of Canan 38. Which was the son of Enos which was the son of Seth which was the son of Adam which was the son of God 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38. He entered on his publick office about thirty And now young novices run into the Ministry Luke reciteth the pedegree of Joseph and Matthew of Mary Q. Whence had Luke that part of the pedegree that is not written in the Scripture before Ans By other History and Tradition with the help of Gods Spirit The Genealogical controversies I pass by CHAP. IIII. 1. ANd Jesus being full of the Holy Ghost returned from Jordan and was led by the spirit into the wilderness 2. Being forty dayes tempted of the devil and in those dayes he did eat nothing and when they were ended he afterwards hungred 3. And the devil said unto him If thou be the Son of God command this stone that it be made bread 4. And Jesus answered him saying It is written that man shall not live by bread alone but by every word of God 5. And the devil taking him up into an high mountain shewed unto him all the kingdoms of the world in a moment of time 6. And the devil said unto him All this power will I give thee and the glory of them for that is delivered unto me and to whomsoever I will I give it 7. If thou therefore wilt worship me all shall be thine 8. And Jesus answered and said unto him Get thee behind me Satan for it is written thou shalt worship the Lord thy God and him only shalt thou serve 1 2 3 4 5 6 7 8. See on Matth. 4. strongly inspired by the Holy-Ghost was led by him c. 6. Though Satan lyed in part yet he hath great power over the Kingdoms and Glory of the World partly as a Templer and partly as Gods executioner but all under Gods absolute will The success sheweth that too many receive them from him that they may serve him by them as enemies to the Church of Christ Note Blasphemous temptations must be answered with rejecting hatred 9. And he brought him to Jerusalem and set him on a pinacle of the temple and said unto him If thou be the Son of God cast thy self down from hence 10. For it is written He shall give his angels charge over thee to keep thee 11. And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone 12. And Jesus answering said unto him It is said Thou shalt not tempt the Lord thy God 9 10 11 12. Note Satan useth to tempt by perverted Scripture yet it is by right expounded Scripture that he must be repelled Q. How did the writers know these secret things Ans Christ told them his Disciples though that be not written 13. And when the devil had ended all the temptation he departed from him for a season 13. Luke reciteth them not in the same order with Matthew but the same things Note Christ's Victory over the Tempter was part of his saving work and to prepare for our Victory 14. And Jesus returned in the power of the Spirit into Galilee and there went out a fame of him thorow all the region round about 14. Note Though the Constitution of Christ's Person was by the Divine Nature of the second in the Trinity yet the Scripture usually ascribeth his works to the operation of the Holy Ghost in him 15. And he taught in their synagogues being glorified of all 16. And he came to Nazareth where he had been brought up and as his custom was he went into the synagogue on the sabbath-day and stood up for to read 15 16. Note Christ separated not from the Jews corrupt Church 17. And there was delivered unto him the book of the prophet Esaias and when he had opened the book he found the place where it was written 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor he hath sent me to heal the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised 19. To preach the acceptable year of the Lord. 17 18 19. Note He chose a Text that described his own Office and applied it 20. And he closed the book and he gave it again to the minister and sat down and the eyes of all them that were in the synagogues were fastened on him 21. And he began to say unto them This day is this scripture fulfilled in your ears 20 21. Note This Instance proveth it not necessary to sit in Preaching but lawful where custom or circumstances forbid it not 22. And all bare him witness and wondered at the gracious words which proceeded out of his mouth And they said Is not this Joseph's son 22. They applauded his Preaching but undervalued him for being known to be their Neighbours Son 23. And he said unto them Ye will surely say unto me this proverb Physician heal thy self whatsoever we have heard done in Capernaum do also
he himself would depart shortly thither 5. Let them therefore said he which among you are able go down with me and accuse this man if there be any wickedness in him 6. And when he had tarried among them more then ten days he went down unto Cesarea and the next day sitting in the Judgment-seat commanded Paul to be brought 4. After ten days he went down and they with him 7. And when he was come the Jews which came down from Jerusalem stood round about and laid many and grievous complaints against Paul which they could not prove 8. While he answered for himself Neither against the law of the Jews neither against the Temple nor yet against Cesar have I offended any thing at all 7. The Diabolists did pretend that he broke their Law profaned their Holy Temple and disturbed the peace as a seditious breaker of Caesar's Law All which he denyed and they could not prove Note It s strange that the Devil had not attained to what he hath done in this age to enable them to prove any thing by perjured Witnesses 9. But Festus willing to do the Jews a pleasure answered Paul and said Wilt thou go up to Jerusalem and there be judged of these things before me 9. The pleasing of the Priests and Multitude being more of the Rulers carnal Interest than doing Justice for one poor Man he would thus have sacrificed him to them 10. Then said Paul I stand at Cesars Judgment-seat where I ought to be judged to the Jews have I done no wrong as thou very well knowest 11. For if I be an offender or have committed any thing worthy of death I refuse not to die but if there be none of these things whereof these accuse me no man may deliever me unto them I appeal unto Cesar 10. Note Having the Roman priviledges he might appeal to the Roman Laws which then had not condemned Christianity But doubtless the Jews would call this Hethenish for him to choose rather to be saved by Heathens than to be murdered by Jews As at this day he that had rather be saved from murder by a Mahometan than Murdered or Tormented by a Papist shall be said to be for Mahometism And here let them that grudge at Christ for requiring us to deny our lives for him and for the Heavenly reward consider that even Church-Tyrants require as much and that for nothing without any such reward If under their Inquisitions or other persecutions Men do but as every living Creature will do strive to escape their malice and to live and do not die without any reluctancy they call them Rebells yea if they do but groan and complain it goeth for Sedition to feel when they are hurt when it is the holy Church that doth it Christ doth not thus condemn sense and natural Love of Life in his hardest laws of self-denyal 12. Then Festus when he had conferred with the Council answered Hast thou appealed unto Cesar unto Cesar shalt thou go 12. Note They might have constrained him to be judged there but God over ruled it to spread abroad the Gospel 13. And after certain days King Agrippa and Bernice came unto Cesarea to salute Festus 14. And when they had been there many days Festus declared Pauls cause unto the King saying There is a certain man left in bonds by Felix 15. About whom when I was at Jerusalem the cheif priests and the Elders of the Jews informed me desiring to have Judgment against him 13. Note This Agrippa was the Son of that Herod that was eaten to death by Worms and Bernice was his Sister the Wife of Polemon King of Cilicia who left her Husband and lived with his Brother 16. To whom I answered It is not the manner of the Romans to deliver any man to die before that he which is accused have the accusers face to face and have licence to answer for himself concerning the crime laid against him 16. The Jewish Religious Tyrants had overcome and cast off this Law of Nature which the Heathens kept 17. Therefore when they were come hither without any delay on the morrow I sat on the Judgment-seat and I commanded the man to be brought forth 18. Against whom when the accusers stood up they brought none accusation of such things as I supposed 19. But had certain questions against him of their own superstition and of one Jesus which was dead whom Paul affirmed to be alive 17 19. Note These things he made light of as not understanding them 20. And because I doubted of such manner of questions I asked him whether he would go to Jerusalem and there be judged of these matters 21. But when Paul had appealed to be reserved unto the hearing of Augustus I commanded him to be kept till I might send him to Caesar 20. I would have had him tryed by the Jews who understood their own Law c. 22. Then Agrippa said unto Festus I would also hear the man my self To morrow said he thou shalt hear him 23. And on the morrow when Agrippa was come and Bernice with great pomp and was entred into the place of hearing with the cheif Captains and Principal men of the city at Festus commandment Paul was brought forth 24. And Festus said King Agrippa and all men which are here present with us ye see this man about whom all the multitude of the Jews have dealt with me both at Jerusalem and also here crying that he ought not to live any longer 24. Note The lives of Gods best Servants are a grief to the Malignants 25. But when I found that he had committed nothing worthy of death and that he himself hath appealed to Augustus I have determined to send him 25. Note what an odious scandal did these Priests cast on Gods Law to make it seem worse then Heathens Laws 26. Of whom I have no certain thing to write unto my Lord. Wherefore I have brought him forth before you and specially before thee O King Agrippa that after examination had I might have somewhat to write 27. For it seemeth to me unreasonable to send a prisoner and not with all to signifie the crimes laid against him 26. Note Justice is a part of the Law of Nature known to all CHAP. XXVI THen Agrippa said unto Paul Thou art permitted to spake for thy self Then Paul stretched forth the hand and answered for himself 1. Note It was the custome by the motion of the hand to give notice when one was beginning to speak to procure silent audience 2. I think my self happy King Agrippa because I shall answer for my self this day before thee touching all the things whereof I am accused of the Jews 3. Especially because I know thee to be expert in all customs and questions which are among the Jews wherefore I beseech thee to hear me patiently 2. It s a great favour for Great men so much as to hear an innocent good Man speak for himself 4. My manner of life from
But go rather to the lost sheep of the house of Israel Note 1. Peter had a priority though no Government over the rest 2. Lebbeus is Judas that wrote the Epistle extant 3. Simon is not called a Canaanite as to Nation but his name signifieth the Zealot Luk. 6.15 Act. 1 13. 4. Christ chose twelve in respect to the twelve Tribes of Israel to whose service they were first confined But when the Jews rejected him and the Gentiles were to be called he added Paul to shew that he confined not the Gospel to the Jews but the Church now must be Catholick 5. By the Samaritans is meant those that were not of Abrahams Seed but were sent thither at the translation in King Hosea's time And by the Israelites is meant all Abraham's seed that were chiefly in Judea but scattered also where the twelve Tribes had lived 7. And as ye go preach saying The Kingdom of heaven is at hand 7. As ye go Proclaim to them that the Kingdom of the Messiah whom God promised to send from Heaven is now at hand You may see the Christ so long expected 8. Heal the sick cleanse the lepers raise the dead cast out devils freely ye have received freely give 8. I give you power to heal c. Doing good is your work Do it freely as freely I give it you 9. Provide neither gold nor silver nor brass in your purses 10. nor scrip for your journey nor two coats neither shoes nor yet staves for the workman is worthy of his meat 9. You go not on your own work but mine Provide neither Money nor victuals for your Journey nor cloathing as for long time to come nor a defensive weapon or staff But look for your maintenance for your work 11. And into whatsoever city or town ye shall enter enquire who in it is worthy and there abide till ye go thence 12. And when ye come into any house salute it 13. And if the house be worthy let your peace come upon it But if it be not worthy let your peace return to you 11 c. Enquire who is a godly person willingest to entertain the Gospel And when you come to any house say Peace be to this house that is Gods blessing be here And if the persons be godly and truly qualified for his blessing it shall come upon them else not but you shall be clear Note 1. There is a worthiness consistent with free grace 2. And a worthiness before their receiving of the Gospel This had two degrees 1. The highest degree was true saith and godliness suited to that knowledge that the faithfull had before Christs incarnation who were in a state of Salvation but yet had not the knowledge of the Gospel fully so called and that Jesus was the Christ Such was Zachary and Elizabeth and Nathanael and the Centurion Act. 10 c. 2. And those that had but preparatory grace or a teachable tractable willing disposition were more worthy or less unworthy than the refractory 2. Ministers being not heart-searchers must pronounce Gods blessing on men on uncertainties and meer probability of the event 3. This benediction hath ever a condition implyed if the person be worthy or capable of it 4. If that person be unworthy and unblest the Minister is blameless if he went according to probable profession The fault was his own 5. No Ministerial blessing Baptizing the Lords Supper Absolution c. will save an unworthy person that is one not qualified for Salvation according to Gods promise 14. And whosoever shall not receive you nor hear your words when ye depart out of that house or city shake off the dust of your feet 14. And seeing you come not for any gain of your own but to bring them the joyfull tidings of Salvation so heinous is the sin of unthankful churlish refusal that you shall shake off the dust of your feet as signifying the labour you used in vain for their Salvation as a witness against them in time to come 15. Verily I say to you that it shall be more tollerable for the land of Sodom and of Gomorrha in the day of judgment than for that city 15. Note 1. There are different degrees of punishment hereafter some are more tollerable than others 2. Sodomes punishment shall be less than the refusers of the Gospel because they sinned against less means light and mercies False Christians then will have a heavy doom 16. Behold I send you forth as sheep in the midst of wolves Be ye therefore wise as serpents and harmless as doves 16. It is not a life or ease and worldly preferment or man-pleasing that I send you on but as sheep in the midst of many Wolves such enmity against the Gospel and godliness is in the corrupt nature and interest of man and specially of the obdurate that instead of thankful entertaining you and your message they will tear and devour you if God do not restrain them Therefore be wise to carry your selves inoffensively and cautelously preserving your selves by lawful means but be ye harmless and innocent that they may have no just accusation against you and use no unlawfull means Sheep and Doves are no good fighters against Wolves and Hawks 17. But beware of men for they will deliver you up to the councils and they will scourge you in their Synagogues 18. And ye shall be brought before governours and kings for my sake for a testimony against them and the Gentiles 17 18. But keep out of their hands as I do by just means For the Jews will deliver you up to their Councils of Priest and Elders and they will scourge you as malefactors in their Synagogues and if they can make your crimes seem capital they will deliver you up to the Roman power that both Jews and Gentiles while you are accused may hear from you what the Gospelis and be unexcutable in their sin 19. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak 20. For it is not ye that speak but the Spirit of your Father that speaketh in you 19 20. And let not your own slowness of Speech put you on anxiety as it did Moses and Isaiah For Gods Spirit in you will help you and teach you what and how to speak in season 21. And the brother shall deliver up the brother to death and the father the child and the children shall rise up against the parents and cause them to be put to death 22. And ye shall be hated of all men for my names sake 21 22. So great is the enmity of the Flesh against the Spirit and against Faith and Holiness that it will overcome even natural affection of brethren and parents and children so that they shall bring their nearest relations to Martyrdom and other sufferings And the world will hate you for my sake But he that endureth to the end shall be saved 22.
ability and stairway took his Journey 14.15 Christ passing into the Heavens committeth to his Servants the Word means and mercies of his Grace that they may improve them till he come by Death and Judgment to call them to account Not giving the same degree of means and mercy to all but to some more and to some less 16. Then he that had received the five talents went and traded with the same and made them other five talents 17. And likewise he that had received two he also gained other two 16.17 They that had the greater means and helps improved them to their own increase of Grace and the good of others and the service and honour of their Lord. 18. But he that had received one went and digged in the earth and hid his lords money 18. Note Tho the least helps should be answerably improved yet the less such as those have who have little more than the Light of Nature excite not men so powerfully to an improvement 19. After a long time the Lord of those servants cometh and reckoneth with them 19. Note Christ here intimateth that hiscoming to reckon with them would not be hasty 20. And lo he that had received five talents came and brought other five talents saying Lord thou deliveredst to me five talents behold I have gained besides them five talents more 20. I have used them to the increase of thy grace in me and to the good of men and to thy Glory 21. His Lord said to him Well done thou good and faithful servant thou hast been faithful over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. 21. His Lord who freely gave him his talents to use yet rewarded his faithful usage of them and praised his fidelity saying I will give thee great things because thou hast well and faithfully used the smaller mercies of this life which I gave thee 22. He also that had received two talents came and said Lord thou deliveredst to me two talents behold I have gained two other talents besides them 23. His Lord said to him Well done thou good and faithful servant thou hast been faithful over a few things I will make the ruler over many things enter thou into the joy of thy Lord. 22 23. N. 1. The reward of Glory given for our diligent improvement of the mercies of this life is consistent with the freeness of the gift 2. God himself will praise the fidelity of his Servants as worthy of praise 3. Great rewards will crown the Faithful for little things here sincerely done 4. It is our Lords own joy that the faithful shall enter partake of 24. Then he which had received the one talent came and said Lord I knew thee that thou art an hard man reaping where thou hast not sown and gathering where thou hast not strewed 25. And I was afraid and went and hid thy talent in the ground Lo there thou hast that is thine 24 25. The fear of thy severity made me think it safest to keep thy Money merely from being lost N. Hard thoughts of God makes men backward to his service which is a work of Love and sinful fear is an enemy to holy diligence and fruitfulness 26. His Lord answered and said to him Thou wicked and slothful servant thou knewest that I reap where I sowed not and gather where I have not strewed 27. Thou oughtest therefore to have put my money to the exchangers and then at my coming I should have received my own with usury 26 27. Note 1. God will take a slothful servant for a wicked servant unprofitableness and omission of duty is damnable unfaithfulness in us that are but Stewards and Servants To do no harm is a praise fit for a stone and not for a man 2. To confess Gods holy Government and yet to be unholy is to be self-condemning Qu. Doth this Text justifie usury Ans It speaketh of that sort of increase made by exchange and trading without reproof and with seeming approbation Gain by Trading and Merchandize is one sort of Usury all Usury is unlawful which is against Justice or Charity And all other is lawful and some that is a work of Charity is to some a duty 28. Take therefore the talent from him and give it to him which hath ten talents 29. For to every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath 28 29. He shall be deprived of the mercies of this life who improved them not for a better life when he that so improved them shall have an abundant reward the mercies of this life and that to come 30. And cast ye the unprofitable servant into outer darkness there shall be weeping and gnashing of teeth 30. N. 1. Omission and unprofitableness is damning sin 2. Hell is called Fire for pain and Darkness for uncomfortableness 31. When the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory 32. And before him shall be gathered all nations and he shall separate them one from another as a shepherd divideth his sheep from the goats 33. And he shall set the sheep on his right hand and the goats on his left 31 c. The coming of Christ shall be in Glory with all his holy Angels who served him here for the good of his Elect and as Judge he shall sit on his Throne of Glory And all persons and Nations shall be called by him to Judgment and he shall separate them as sheep and goats c. 34. Then shall the King say to them on his right hand Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world 34. Then Christ shall pronounce this sentence on the Faithful Come c. N. O comfortable words Come Whither To Christ to God to Heaven ye blessed of my Father sure such shall be blessed indeed inherit not only use the Kingdom in participation with the King of Glory prepared for you by eternal Love and Decree 35. For I was hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36. Naked and ye cloathed me I was sick and ye visited me I was in prison and ye came to me 35 36. N. 1. These works are noted as the effects of Faith and Love without which they would have been but dead works 2. The causal for signifieth not any merit by commutative Justice as giving God any benefit But their moral qualification and fitness to receive the Kingdom freely given but on such conditions that we signifie our thankful acceptance by true devotedness to Christ And thus all are judged that is finally justified or condemned according to their works as judged by the Law of Grace and Faith and not by Moses Law or that of Innocency
and the powers that are in Heaven shall be shaken 26. And then shall they see the Son of man coming in the clouds with great power and glory See Matth. 24.29 30. 27. And then shall he send his angels and shall gather together his elect from the four winds from the uttermost part of the earth to the uttermost part of heaven See Matth. 24.31 28. Now learn a parable of the fig tree when his branch is yet tender and putteth forth leaves ye know that summer is near 29. So ye in like manner when ye shall see these things come to pass know that it is nigh even at the doors 30. Verily I say to you that this generation shall not pass till all these things be done 31. Heaven and earth shall pass away but my words shall not pass away 29.30 Expect the destruction of Jerusalem when ye see these signs And doubt not of my Word Some now alive shall live to see it It was not 40 years 32. But of that day and that hour knoweth no man no not the angels which are in heaven neither the Son but the Father 32. But these things not coming discernibly as effects of natural causes neither Angels nor Christ as man can foretel just the day and hour because they depend on the meer will of God 33. Take you heed watch and pray for ye know not when the time is 33. It is kept unknown to you that you may watch and pray and be still prepared 34. For the Son of man is as a man taking a far journey who left his house and gave authority to his servants and to every man his work and commanded the porter to watch 35. Watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the cock crowing or in the morning 36. Lest coming suddenly he find you sleeping 37. And what I say to you I say to all Watch. 34. So long shall Christ be out of sight that he will seem to men as one in a far Country But see that you do the work he set you and watch for his coming in a wakeful prepared state continually This is my charge to you and to all Note It occasioneth great perplexity to the Readers here and Matth. 24. that the destruction of Jerusalem and the final coming of Christ seem to be set so near together as if the latter were to come soon after the former V. 24. In those days or Immediately which causeth them to expound the latter part allegorically as meaning only the great commotions in Judaea Which seemetth a very hard exposition of Christs coming with his Angels visibly in the Clouds and gathering his Elect from the four ends of Heaven c. The apparition to Constantine and the powerful deliverance of the Christians from Heathen rage is less harsh than this But 1. things of greatest distance may be quickly set together in Writing and the questions may occasion the Conjunction 2. Christ spake for all Ages as well as for them 3. A thousand years with the Lord is as one day 4. And it is undeniable that the Writers gave us not just all the words that Christ spake For 1. he spake in Caldee and they translate them into Greek 2. In this and other instances their words oft differ among themselves 3. They profess to omit much that Christ said 4. They place his words oft in divers orders Therefore we must not gather any thing from a word or from the omission of a clause which contradicteth the scope of the Text and the certain truth CHAP. XIIII 1. AFter two days was the feast of the passover and of unleavened bread and the Chief Priests and the Scribes sought how they might take him by craft and put him to death 2. But they said not on the feast day lest there be an uprore of the people 2. They feared the peoples rescuing him 3. And being in Bethany in the house of Simon the leper as he sat at meat there came a woman having an Alablaster box of ointment of spikenard very precious and she break the box and poured it on his head 3. Note This Simon it is most like having been cured by him of a Leprosie shewed his thankfulness in entertaining him 2. Bethany like the Villages near London contained a large circuit of ground it being usual for Citizens so to set their Country-houses and for such grounds to be so populous 3. It was a Cruise of precious Spike Oyl shaken and poured out 4. And there were some that had indignation among themselves and said why was this wast of the oinment made 5. For it might have bin sold for more then three hundred pence and have been given to the poor and they murmured against her 4. Note Whether it was any beside Judas is doubtful Mans wit is apt to be censorious against good works on pretence of some good which they more value 2. Three hundred pence of theirs is as Budeus and Beza calculate fifty two French Crowns and a half A Crown is 6 s. 8 d. our Noble 6. And Jesus said let her alone Why trouble ye her she hath wrought a good work on me 7. For ye have the poor with you always and when soever ye will ye may do them good but me ye have not always 6. Note That is not best at one time that is best at another but every thing in its season 8. She hath done what she could she is come aforehand to anoint my body to the burying 9. Verily I say to you Wheresoever this Gospel shall be preached throughout the whole world this also that she hath done shall be spoken of for a memorial of her 9. Note The greatest honouring of Christ tendeth to our own greatest honour tho despised at present by the prophane 10. And Judas Iscariot one of the twelve went unto the chief priests to betray him to them 10. Note The Devil draweth sinners to be the seekers of their own temptation sin and misery 11. And when they heard of it they were glad and promised to give him money And he sought how he might conveniently betray him 11. Note 1. The wicked are glad to be assisted in sin 2. Money is the bait of wickedness and blood 3. When the heart once consenteth to sin men study how to accomplish it 12. And the first day of unleavened bread when they killed the passover his disciples said unto him where wilt thou that we go and prepare that thou mayest eat the passover 13. And he sendeth forth two of his disciples and saith unto them Go ye into the city and there shall meet you a man bearing a pitcher of water follow him 14. And wheresoever he shall go in say to the goodman of the house The Master saith where is the guest chamber where I shall eat the passover with my disciples 15. And he will show you a large upper room furnished and prepared there make ready for
saying Lord behold here is thy pound which I have kept laid up in a napkin 21. For I feared thee because thou art an austere man thou takest up that thou layedst not down and reapest that thou didst not sow 20 21. Here is thy own I have wasted none of it But thou art so severe that I durst not trade with it lest I should lose it 22. And he saith unto him Out of thine own mouth will I judge thee thou wicked servant thou knewest that I was an austere man taking up that I laid not down and reaping that I did not sow 23. Wherefore then gavest not thou my money into the bank that at my coming I might have required mine own with usury 22 23. Note Wicked men are apt to excuse their sloth and accuse God's strictness But out of their own confessions and words shall Hypocrites that profess Christianity be condemned Qu. What Vsury is it which Christ by this Parable seemeth to countenance Ans Such as God had not forbidden To us now all Usury is sinful that is against either Justice or Charity or the publick good and no other For Moses's Political Law bindeth not us 24. And he said unto them that stood by Take from him the pound and give it to him that hath ten pounds 25. And they said unto him Lord he hath ten pounds 26. For I say unto you That unto every one which hath shall be given and from him that hath not even that he hath shall be taken away from him 24. Add it to his reward 25 26. He that hath gained by his faithful industry shall be trusted and rewarded with more and he that unfaithfully neglected to use the mercy trusted with him shall be deprived of that mercy gifts time c. which he neglected 27. But those mine enemies which would not that I should reign over them bring hither and slay them before me 27. Those Jews that hated and rejected me and all such Rebellious Infidels shall be destroyed 28. And when he had thus spoken he went before ascending up to Jerusalem 29. And it came to pass when he was come nigh to Bethphage and Bethany at the mount called the mount of Olives he sent two of his disciples 30. Saying go ye into the village over against you in the which at your entring ye shall find a colt tied whereon yet never man sâ—t loose him and bring him hither 31. And if any man ask you Why do ye loose him thus shall ye say unto him Because the Lord hath need of him 32. And they that were sent went their way and found even as he had said unto them 33. And as they were loosing the colt the owners thereof said unto them Why loose ye the colt 34. And they said The Lord hath need of him 28 29 30 31 32 33 34. Note Though Luke name only the Colt that denyeth not the Ass named by other Writers See Matth. 21.1 7 8. 35. And they brought him to Jesus and they cast their garments upon the colt and they set Jesus thereon 36. And as he went they spread their clothes in the way 37. And when he was come nigh even now at the descent of the mount of Olives the whole multitude of the disciples began to rejoyce and praised God with a loud voyce for all the mighty works that they had seen 38. Saying blessed be the king that cometh in the name of the Lord peace in heaven and glory in the highest 37. See on Matth. 21.9 10 11. 39. And some of the Pharisees from among the multitude said to him Master rebuke thy disciples 40. And he answered and said to them I tell you that if these should hold their peace the stones would immediately cry out 39 40. They do but what God doth cause them to do and if they did not God would have it done though by Miracle 41. And when he was come near he beheld the city and wept over it 42. Saying If thou hadst known even thou at least in this thy day the things which belong to thy peace But now they are hidden from thine eyes 41. O that thou hadst known the things that are necessary to thy own peace and safety before the day of Grace be past But by thy wilful sin and blindness they are unknown to thee Note Christ as Man by weeping over self-destroying sinners sheweth his love and pity though not equal to that which he exerciseth on hiâ— Elect whom he will save 43. For the days shall come upon thee that thine enemies shall cast a trench about thee and compass thee round and keep thee in on every side 44. And shall lay thee even with the ground and thy children within thee and they shall not leave in thee one stone upon another because thou knewest not the time of thy visitation 34 44 All this was done about thirty eight years after by the dreadfullest Siege for Famine and Murder that any History recordeth 45. And he went into the temple and began to cast out them that sold therein and them that bought 46. Saying unto them It is written My house is the house of prayer but ye have made it a den of thieves 45 46. See Matth. 21.12 Note Christ shewed his Authority by Reforming and his Zeal even for the Temple while the Law stood 47. And he taught daily in the temple But the chief priests and scribes and the chief of the people sought to destroy him 47. It was the Priests and Rulers that were Christ's Enemies and Persecutors 48. And could not find what they might do for all the people were very attentive to hear him 48. They durst not lay hands on him because the multitude hearing and admiring him were as his guard CHAP. XX. 1. ANd it came to pass that on one of those daies as he taught the people in the temple and preached the Gospel the chief priests and the scribes came upon him with the elders 2. And spake unto him saying Tell us by what authority doest thou these things or who is he that gave thee this authority 1 2. Such things are not to be done without Authority 3. And he answered and said unto them I will also ask you one thing and answer me 4. The baptism of John was it from heaven or of men 5. And they reasoned with themselves saying If we shall say from heaven he will say Why then believed ye him not 6. But and if we say of men all the people will stone us for they be perswaded that John was a prophet 7. And they answered that they could not tell whence it was 8. And Jesus said unto them Neither tell I you by what authority I do these things 3 4 5 6 7 8. They ought to have known his Authority by his Miracles See Matth. 21. 9. Then began he to speak to the people this parable A certain man planted a vineyard and let it forth to husbandmen and went into a far Countrey for a
all these Baptised persons must be supposed till so long after unpardoned but it was that extraordinary gift which was for the first sealing and propagating the Gospel of which others could be discerning Judges such as Languages Prophecy Healing Miracles c. which they were not of sincere inward holiness 18. And when Simon saw that through laying on of the Apostles hands the holy Ghost was given he offered them mony 19. Saying Give me also this power that on whomsoever I lay hands he may receive the holy Ghost 18. Note 1. It was such a thing as Simon could see in the present effects 2. He desired this power in pride for his own advancement and not for Christ and Souls 3. He overvalued Money and blasphemously â—ilified God as if he set his gifts to sale 20. But Peter said unto him Thy money perish with thee because thou hast thought that the gift of God may be purchased with Money 20. Unless thou Repent thou shalt perish with thy Money for this blasphemous thought of God 21. Thou hast neither part nor lot in this matter for thy heart is not right in the sight of God 21. Though thou art Baptized thou art no true Christian nor hast any part in the Grace and Spirit of Christ for thy heart is unsound and false in the sight of God 22. Repent therefore of this thy wickedness and pray God if perhaps the thoughts of thine heart may be forgiven thee 23. For I perceive that thou art in the gall of bitterness and in the bond of iniquity 22. Presently Repent therefore of that wicked heart and blasphemous thought and pray to God for Mercy and forgiveness while its possible to be obtained Quest. Is not the Prayer of the Wicked abominable Answ Yes the wicked Prayer of the Wicked which is to serve his wickedness And his best Prayers are not qualified for any certain grant But if he truly Repent he is no longer wicked And the Prayer a Common Repentance like Ahabs and the Ninevites may tend towards better and is better than none Quest Doth Peter mean that Simons heart was false at his Baptism or that he received Grace and pardon then and lost it after by Apostacy Answ Simons sin made Peter newly perceive that his heart was false before though his body was washed but not that it now began to be false by a sudden Apostacy 1 Pet. 3.21 22. He was in the Gall of bitterness and bond of Iniquity through the wickedness of his unsanctified heart even when he was Baptized Yet all this Hypocrisie and Wickedness was pardonable upon Repentance 24. Then answered Simon and said Pray ye to the Lord for me that none of these things which ye have spoken come upon me 24. Note His sight of their Miracles and fear of destruction humbled him so far as to beg their Prayers that the threatned Judgments might not befall him But whether the report of some old Writers be true that after all this he pretended to be God the Father and had a conflict with Peter and flying in the Air fell down and was destroyed by his Prayers and had a Statue at Rome inscribed Simoni Deo Sancto c. of this many doubt though others believe it And if it was he that Paul 2 Thes 2. and John in the Revelation speak of as the Man of Sin c. and the head of Heresies so much decryed by Paul as Doctour Hammond thinks it is strange that neither Luke nor Paul nor Peter nor Jude nor James nor John who all inveigh against Heresies would never once name him when Nicolaitans Diotrephes Hymenaus Phileâ—us c. are named 25. And they when they had testified and Preached the word of the Lord returned to Jerusalem and Preached the Gospel in many villages of the Samaritanes 26. And the Angel of the Lord spake unto Philip saying Arise and go towards the south unto the way that goeth down from Jerusalem unto Gaza which is desert 27. And he arose and went and behold a man of Ethiopia an Eunuch of great authority under Candace queen of the Ethiopians who had the charge of all her treasure and had come to Jerusalem for to worship 28. Was returning and sitting in his chariot read Esaias the Prophet 25 26 c. Note God shewed a notable proof in this of his free Electing Crace 2. Angels Minister towards the Conversion of Gods Elect. 3. He that was a Proselyte before and came so far to worship was better prepared for the Gospel than Heathens 4. He that would lose no time but was reading Gods word on his Journey in his Chariot was in Gods way for further Mercy which was sent after him 29. Then the Spirit said unto Philip Go near and joyn thy self to this chariot 29. By inspiration Note the Chariot was driven slowly that he might read and so Phillip on foot could accompany it Gods Spirit directeth his word to the Elect. 30. And Philip ran thither to him and heard him read the Prophet Esaias and said Understandest thou what thou readest 31. And he said How can I except some man should guide me and he desired Philip that he would come up and sit with him 30. Note God directed him to the Text And God gave him the sense of his own ignorance and insufficiency to understand and of his need of a Teacher And God gave him an humble mind to condescend to ask a stranger on foot to come sit with him in his Chariot and teach him All these were happy preparatives to Christianity and further Grace 32. The place of the scripture which he read was this He was led as a sheep to the slaughter and like a Lamb dumb before his shearer so opened he not his mouth 33. In his humiliation his judgment was taken away and who shall declare his generation for his life is taken from the Earth 32. He suffered innocently and patiently by unrighteous Cruel men He humbled himself to undergo their unjust judgment They wickedly triumph over him as cutting off his life from the Earth 34. And the eunuch answered Philip and said I pray thee of whom speaketh the Prophet this of himself or of some other man 35. Then Philip opened his mouth and began at the same Scripture and Preached unto him Jesus 36. And as they went on their way they came unto a certain water and the eunuch said See here is water what doth hinder me to be baptized 34 35. Note 1. He first craveth instruction and then Baptism and is not forced to be Baptised against his will 37. And Philip said If thou believest with all thine heart thou mayest And he answered and said I believe that Jesus Christ is the Son of God 37. If thou believe with a serious well grounded resolved Faith thou mayst be Baptized and have the present remission of sin as a Christian Note The belief that Jesus is the Son of God includeth all the rest that is necessary to Salvation that is
the man created for the woman but the woman for the man 9. And so God made the Woman after to be a meet Help for the Man and not the Woman first and then the Man as a Helper to her Though they must now be mutual Helpers 10. For this cause ought the woman to have power on her head because of the angels 10. Therefore the Woman ought to be vailed to signifie her subjection to the Power of Man yea and especially her Reverence to the Ministers of God and perhaps of the Angels that are Spectators of the Church assembles Doctrinally both are true though which is here meant cannot be proved 11. Nevertheless neither is the man without the woman neither the woman without the man in the Lord. 11. Yet Men have no Being but by Women nor without Men do Women exist or propagate and this is by the Ordination of the Lord. 12. For as the woman is of the man even so is the man also by the woman but all things of God 12. For as at the first Creation the Woman was taken out of the Man so in Generation the Man is of the Woman and all things are of God 13. Judge in your selves is it comely that a woman pray unto God uncovered 13. The signification of being uncovered being by Custom a Note Superiority judge in your selves whether such be decent for a Woman at the Churches Prayers 14. Doth not even nature it self teach you that if a man have long hair it is a shame unto him 14. And when common Custom hath made the wearing of Hair at length the Note of the Female Sex doth not Nature it self tell you that it is a shame for a Man to be so like a Woman when God forbiddeth us so much as to be cloathed as Women to confound the Sexes which must needs be visibly distinguished 15. But if a woman have long hair it is a glory to her for her hair is given her for a covering 15. But Use tâ—lls us that for Women to let their Hair grow out at length is a signification of Modesty as a kind of Covering and so is decent to them 16. But if any man seem to be contentious we have no such custom neither the churches of God 16. But if any will contentiously dispute against what I say though I would make no greater a matter of such things than the nature of them requireth let this Answer suffice to resolve sober Minds The Custom of all the Churches is against Womens being uncovered as an unseemly thing and you should not easily be different from all the Churches in a Matter which depends on the Signification of an Action which Use and common Opinion must interpret We that must be as concordant as we can must not affect dissimilitude 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse 17. But about your Church-Assemblies I have a greater matter of which I must blame you that you come together for holy Communion not as you ought but in sinful sort 18. For first of all when ye come together in the church I hear that there be divisions among you and I partly believe it 18. For first when your coming together in one Church to profess Union and Communion as Members of one Body in holy Love yet I hear credibly that you even there shew your Divisions and are of dissenting Minds and Parties and Practices 19. For there must be also heresies among you that they which are approved may be made manifest among you 19. For God will permit Heresies or Sects and Divisions to arise among you to try you that it may be seen who are sound well setled approved Christians when the Chaff flieth away 20. When ye come together therefore into one place this is not to eat the Lords supper 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken 20 21. When you meet in one place as a Church to profess Unity in Christ it is not like the Supper of the Lord which is a holy Feast of Sacramental Unity where all had the same Food and the same Sacramental Body and Blood of Christ For you first bring to the Church every one his own Supper for himself instead of a Common Feast of Love and the Rich eat and drink to the full and the Poor are hungry 22. What have ye not houses to eat and to drink in or despise ye the church of God and shame them that have not What shall I say to you shall I praise you in this I praise you not 22. If you must dâ—ffer according to your Riches do it in your own Houses and pretend not a holy Love-Feast in such Disparities and abuse not Church-Assemblies and Feasts by your Fulness and uncharitable Propriety and shame not the Poor that should be Feasted with you This is a Practice worthy to be blamed in you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this do in remembrance of me 23 24. For I have not taught you of my own invention the Doctrine of the Sacrament but I received it from Christ partly by them that were present and partly by his inspiration to wit that the same night in which he was c. Note 1. It was Bread that he took it was Bread which he brake after Thanksgiving or Benediction it was Bread which he gave them 2. Yet it was his Body which he gave them Sacramentally and Relatively As the same thing which is materialâ—y Gold and Silver may formally be the Kings Coyn and Current Money or a badge of Honour or the Kings Image c. 3. That Christ gave it them together plurally and bid them take it as personal applyers each to himself 4. That it is his Will and Institution that this use should be continued to the Church in commemoration of his sacrificed Body and Blood 25. After the same manner also he took the cup when he had supped saying This cup is the new testament in my blood this do ye as oft as ye drink it in remembrance of me 25. So also he took the Cup after Supper saying The Wine in this Cup is by Sacramental signification my Blood as it purchaseth as a Sacrifice and sealeth the New Covenant or Statute Use it thus frequently in your holy Communion in remembrance of my Bloodshed 26. For as often as ye eat this bread and drink this cup ye do shew the Lords death till he come 26. For by the frequent use of this Bread and Cup ye are to represent and declare the Sacrificing of Christ for our Sins till he come in Glory 27. Wherefore whosoever shall eat
For it is sanctified by the word of God and prayer 4 5. For all that God hath made for Food is good and clean and not to be refused as in kind unlawful if it be received thankfully as from Gods Gift to fit us for his Service For to such as do thus it is more than lawful even a sanctified Means to sit them to serve God Gods Word allowing and giving it them and Prayer craving his Blessing to that end 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained 6. These things thou must suggest to the Brethren as their Teacher that thou maist approve thy self a good Minister of Christ bred up in sound Faith and Doctrine c. 7. But refuse profane and old wives fables and exercise thy self rather unto godliness 7. But as for the Jewish and Heretical Fancies of Abstinence from Marriage and Meats and the idle Reasons from Tradition or Pythagorean Dotage which they give for them avoid them and let it be thy Business to preach promote and practise plain Doctrine and Duties of Godliness and guide the Flock therein 8. For bodily exercise profiteth little but godliness is profitable unto all things having the promise of the life the now is and of that which is to come 8. For no Corporal Austerities or Exercises in Religion must be overvalued The best of them are of small Profit in comparison of that Godliness which consisteth in Spiritual Exercises of Faith Hope Love and their Expressions But this true Spiritual substantial Godliness is profitable to all that we can justly desire having from God the Promise of all the Good of this Life which is meet for us and we meet for it and of that which is to come after this Life is ended 9. This is a faithful saying and worthy of all acceptation 10. For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believe 9 10. And what I say of the Promise to Godliness for this Life and that to come is a Truth most sure and of greatest moment and worthy of our greatest acceptation For it is on the belief of this that we labour strive and suffer trusting on the Goodness and Promises of God who is Life and the Lord of Life and as their Saviour giveth the Mercies of this Life and that to come as Men are fitted for each to all Men all Good being from him to all the World But eternal Good being by his Promise secured to all true Believers which others reject when it is offered them for temporal Good 11 12. These things command and teach Let no man despise thy youth but be thou an example of the Believers in word in conversation in charity in spirit in faith in purity 11 12. These things teach commandingly as necessary with Authority And so behave thy self that thy Youth expose thee not to Contempt Be thou an Example in whom all the Believers may see how they should live in thy Speech and thy Conversation in Love and Spirituality in sound Faith and spotless Purity 13. Till I come give attendance to reading to exhortation to doctrine 13. Till I come be diligent in Reading the Scripture privately for thy self and publickly to Expound it to the Church to apply it by Exhortation and sound Doctrine 14. Neglect not the gift that is in thee which was given thee by prophecy with the laying on of the hands of the presbytery 14. Neglect not diligently to use and improve those Eminent Gifts which were given thee even with Prophecy of thee as one that would be faithful by the laying on of the Hands of the Presbytery or Elders of of the Church when thou wast called and ordained to the Ministry For neglect quencheth the Spirit 15. Meditate upon these things give thy self wholly to them that thy profiting may appear to all 15. Note That even those that are extraordinarily Inspired and Qualified must study hard and wholly give themselves to that and all their Ministerial Work if they would appear good Proficients Therefore those thaâ— have no such Inspiration have need of hard study And they that wholly addict themselves to the Ministry have no leisure for Magistracy or Worldly Avocations Nor can do that for many hundred Churches which required the whole of a Timothy for one 16. Take heed unto thy self and unto thy doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee 16. In sum Take greatest heed First that thy own Soul and Life be Sound and Holy and Undefiled and next that thy Doctrine be so and thou diligently labour in it Continue in this twofold Care and Diligence and thou shalt secure thy own Salvation and in all likelyhood thy Hearers for God will will not deny his Blessing to such Labours CHAP. V. 1. REbuke not an elder but intreat him as a father and the younger men as brethren 2. The elder women as mothers the younger as sisters with all purity 1 2. When Elders in Age or Office transgress use not Magisterial roughness of Reproof but Humble Exhortation as to Fathers And speak to the Younger with Love and Gentleness as to Brethren And speak to the Elder Women as to Mothers with due respect and to the Younger as Sisters carefully shunning all that savoureth of Immodesty or Unchastity in thought or speech or looks or behaviour 3 4. Honour widows that are widows indeed But if any widow have children or nephews let them learn first to shew piety at home and to requite their parents for that is good and acceptable before God 3 4. Let those that are Widdows indeed at once deprived of Husbands and Maintenance being Aged and unable to work be maintained by the Church with due respect But if any of them have Children and Nephews that can maintain them Let these their Off-spring be taught that Piety and Gratitude for all their Parents care of them oblige them to maintain their Widdows and not to cast them on the Church and that this is a Duty that God requireth of them and will accept Note That it is doubted whether these Widdows were Deaconesses or meerly kept for poverty I think that it was the Custom of the Ancient Churches to maintain all that are Poor and Aged and unable to get their own livings but not to maintain them in Idleness but to appoint them to employ much of their time in visiting the sick and poor Women and counselling the younger sort and giving notice of their Wants and Cases to the Elders so that the same Women were also as Deaconesses tho some that were wiser and fitter than the rest might be more specially thus employ'd 5. Now she that is a widow indeed and desolate trusteth in God and continueth in supplications and
which the superior World hath no real similitude but by fiction 6. And before the throne there was a sea of glass like unto crystal and in the midst of the throne and round about the throne were four beasts full of eyes before and behind 6. Note Before the Tabernacle and the Temple there was a great broad Vessel of Water called a Sea for the Priests to wash in Exod. 20.18 1 Kings 7.23 signifying the Purity required in the Worshippers of God being as Crystal tells us that no spots or Hypocrisie is unseen to God Though some make this to signifie the multitude of Worshippers The four Beasts some say resemble the four Staâ—dards and Camps of Israel in the Wilderness or as others the four Evangelists But it is like to mean the Executioners by Providence and Miracles of Christ's Will and Power full of Eyes as knowing all the Affairs of the Sons of Men about which they are employed called Living creatures for their executive power 7. And the first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle 7. Note As these four agree with the Apparition in Ezekiel 1.10 in the main notwithstanding some small difference so it is observable which D. Hammond noteth from Aben Ezra that these were the Escutcheons on the four Ensigns or Standards of the Camp of Israel a Lion for the Camp of Judah a Man for the Camp of Reuben an Oxe for the Camp of Ephraim and an Eagle for the Camp of Dan And an Oxe and Calf are oft used for the same And these four are noted to be the chief in their several kinds the Lion among wild Beasts the Oxe among the tame and serviceable a Man among all Animals and an Eagle among Birds To conjecture what God would signifie by them to Israel must needs be uncertain I know nothing liker than an intimation of Duty and Prophecy that Israel should be victorious over their Enemies and valiant as a Lion wise and in Dominion as Man and should have a fertile and plenteous Land signified by the Oxe and be Seraphick and Divine in the holy Worship of God signified by the Eagle that mounteth Heaven-ward in her strength And it 's like such blessings are hereby signified to be conferred on the Church some fix the signification on Angels some on Ministers And less probable are their 's that think Peteâ— John Paul and Barnabas are meant or they that apply it to the four Evangelists or four Patriarchs 8. And the four beasts had each of them six wings about him and they were full of eyes within and they rest not day and night saying Holy holy holy Lord God Almighty which was and is and is to come 8. Note The Beasts resembling the Standard-bearer in the Camp are likest to signifie both the Angels in Heaven who glorifie God's Attributes and serve him in the performance of his Promises to the Church and also the Apostles and Prophets and Evangelists and Pastors who do their part herein on Earth See Isa 6.2 of their wings 2. Holy holy holy may relate to the Trinity but certainly signifieth that the Holiness of God is that for which he is loved and praised by Angels and Saints His Holiness is his Perfection and Transcendency above all creatures being the end of all to whom they are to be devoted and consequently his perfect contrariety to all evil 3. The celebrating of the Praises of the most Holy God is the uncessant work of heavenly Spirits and most of the work of Ministers and Church-Assemblies on Earth 9. And when those beasts give glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty elders fall down before him that sat on the throne and worship him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created 9 10 11. Note With the chief Angels concur all the heavenly Hâ—st in magnifying the Holy Eternal God as shining forth in the glory of all his works by him and for him by his efficient Will and for his complacential Will fulfilled they being all created preserved and ordered And this heavenly work is to be imitated by the Churches on Earth whose Pastors leading the People must concur in the Praises of the most Holy Everliving God And those Churches that are dry and scant in these Praises of God how well soever the Word be there preached are defective and unlike their Pattern These passages are best expounded in the three first Petitions of the Lord's Prayer Let thy Name be hallowed Thy Kingdom come and Thy Will be done on Earth as it is in Heaven Neither Heaven nor Earth must be left out in the Exposition CHAP. V. 1. ANd I saw in the right hand of him that sat on the throne a book written within and on the backside sealed with seven seals 1. I saw a Roll called a Book in his hand who sate on the Throne written on both sides but the Roll was sealed up with seven Seals Note The Roll contained God's Decrees as they were to be fulfilled according to this Prophecy And it 's like they were seven Rolls together making one Book 2. And I saw a strong angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof 2. Note Every Angel or Man is not worthy or meet to be the Expositor and Messenger of God's Mysteries to Man 3. And no man in heaven nor in earth neither under the earth was able to open the book neither to look thereon 3. It was a work and trust too high for any meer creature in all the World None of them was worthy 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon 4. I lamented that the creatures should be found so unworthy and God's Mysteries be kept unknown 5. And one of the elders saith unto me Weep not behold the lion of the tribe of Judah the root of David hath prevailed to open the book and to loose the seven seals thereof 5. One of the Elders that were at the Throne comforted me and told me that Christ who is called the Lion of the Tribe of Judah and the Son of David and Root of Jesse was found worthy by the Dignity of his Person and his Merits by Man's Redemption to open to the Church all the Mysteries of God which it was meet for Man to know and to loose the Seals 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven
plagues were thus represented 8. And the temple was filled with smoke from the glory of God and from his power and no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled 8. And the dreadfulness of Gods wrath as a consuming fire striking even his worshippers with fear and in the execution disturbing the Churches peace was represented to me by the filling of the Temple with smoke from the Glory of God c. CHAP. XVI ANd I heard a great voice out of the temple saying to the seven angels Go your ways and pour out the vials of the wrath of God upon the earth 1. I heard a great Voice out of the Temple sending these angels to pour out the Vials and execute God's Wrath. 2. And the first went and poured out his vial upon the earth and there fell a noisom and grievous sore upon the men which had the mark of the beast and upon them which worshipped his image 2. Of the great Plague in wicked Commodus's Reign that killed in Rome alone two thousand a day and of the like in the Reign of several Persecutors even till Constantine's Reign and of the Blood-shed and Fire and the resemblance of this to the Plagues of Egypt See Dr. H. on the Text and Grotius before him Others say It is the Papists Torment of Conscience when Popery is fallen 3. And the second angel poured out his vial upon the sea and it became as the blood of a dead man and every living soul died in the sea 4. And the third angel poured out his vial upon the rivers and fountains of waters and they became blood 3 4. That these signifie a progress of the same Judgment on the Idolaters is clear But whether by the Sea and the Rivers and Fountains signifie things so distinct as many think and which of their many conjectured Significations are right I cannot say 5. And I heard the angel of the waters say Thou art righteous O Lord which art and wast and shalt be because thou hast judged thus 5. The Angel that executed God's Judgments on the Idolatrous Nations performed it with Praise and Glory to God for his Justice on persecuting Idolaters Note The Angels in Heaven were not ignorant of what God thus did on Earth And as God's Mercy hindred not his Execution of Justice so their pity kept them not from triumphing over these destroyed Sinners and giving God the Glory of their Punishment 6. For they have shed the blood of saints and prophets and thou hast given them blood to drink for they are worthy 7. And I heard another out of the altar say Even so Lord God Almighty true and righteous are thy judgments 6 7. Na. God and Angels will rejoyce in the terrible Revenge of the Blood of Saints 2. The Angel from the Altar signifieth the Consent of the Souls under the Altar and of the Church of holy Worshippers on Earth who pray for Deliverance 3. Were it never so certain that it is Idolatrous Heathen Rome that is here meant it consequently inferreth that if Papal Rome have equalled yea far exceeded them in shedding the Blood of Saints their punishment shall be as great or greater It is no small Aggravation of Papâ—l Blood-shed by Massacres Inquisitions Burnings c. that they father all on Christ himself and do it as Christians yea and in so many Ages make it the necessary Defence of their Kingdom And they shall find that God knoweth a Saint when Men call him a Heretick and will not be so mocked as to dis-own Christ's Sheep for such forged Marks 8. And the fourth angel poured out his vial upon the sun and power was given unto him to scorch men with fire 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory 8 9. Some take this to signifie a great Drought and Dearth that came in the days of Commodus and after of Maximinus Many take the Sun here for Antichrist that calleth himself so Others for Governors Some for the King of Spain some for the German Emperor or some such Papal Luminary Some for the Scripture as tormenting Papists Some for Christ as sending forth his Word and Judgments I can go no further than the general sure sense That a greater Plague that fell on the Idolatrous Empire made them lay all the blame on the Christians and rage the more but cured not their Idolatry or Persecution 10. And the fifth angel poured out his vial upon the seat of the beast and his kingdom was full of darkness and they gnawed their tongues for pain 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds 10 11. The plain general sense of all this is to liken Idolatrous persecuting Rome and the suffering Christians to Pharaoh and the Israelites and liken God's Plagues on Rome to the Egyptian Plagues And to tell us that as Pharaoh's heart was hardned till Destruction fell on him and his so will be the Idolatrous Romans By the Seal of the Beast is meant Rome with the Imperial Power or Papal say many and by Darkness the Confusions there and Diminutions of their Glory In Heathen Rome these were many and great the Soldiers setting up and pulling down and killing Emperors till they set the Empire to Sale Emperors set up and warring against each other few dying a natural death Valerian taken captivated and made his Foot-stool by Sapâ—es and flead To be an Emperor was the next way to Murder or some odious disgrace and death by him that could overcome and kill him And Papal Rome was subdued by the Barbarians Other Expositions are many 12. And the sixth angel poured out his vial upon the great river Euphrates and the water thereof was dried up that the way of the kings of the east might be prepared 12. That this signifieth a further progress towards Idolatrous persecuting Rome's destruction and the Churches deliverance is clear but what Euphrates signifieth and what its drying up and what The Way of the Kings of the East Expositors greatly differ in Some take Euphrates literally some mystically some for the Turk some for the chief Champions of Antichrist some for the chief Strength and Garrison of Babylon some for the Pope's Riches and great Tributes and Revenues and some for the River Tibris in Rome and so for Rome it self And these take the drying of it up to be the ruin of Maxentius by Constantine destroyed in Tiber Others think the drying up to be the destruction of the Turks And so they vary in the rest But some think that this is but a further Assimilation of the Case to the Israelites when the Red Sea was dryed up for their escape and to prepare the way for Pharaoh's ruin and signifieth that the danger and impediments of the Christians deliverance were removed by the Overthrow of
be any praise think on these things 8. In general to conclude Be sure that you cleave to Truth against Falshood to things seemly and venerable against things shameful to things just against Injustice to things pure against Lust and Pollution to things truly amiable against deceiving Paint and flattering Allurements to things deservedly of good report and approved by Men against Scandal In a word Let all things that are truly virtuous and praise-worthy be faithfully minded and followed by you 9. Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you 9. Practice the Doctrine which you have heard and received from me and the good Example which you have seen in me and the God of Love and Peace will be with you thus walking in Love and Peace 10. But I rejoyced in the Lord greatly that now at the last your care of me hath flourished again wherein ye were also careful but ye lacked opportunity 10. I was glad and thanked God that your Care of my Supply at last revived not that I suppose it dead before but that you lacked opportunity of sending to me rather than Will and Care of me 11. Not that I speak in respect of want for I have learned in whatsoever state I am therewith to be content 11. I mean not that I so much rejoice that my Wants were supplied For I have learned to be of a quiet and contented Mind in whatever Condition God shall bring me 12. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need 12. I know how to be in a low and poor Condition without repining and how to have Plenty without sensuality and abuse I have learn'd how to live in every Place and Case both to be fully provided and to be in hunger through poverty to abound and to suffer need and glorifie God in all 13. I can do all things through Christ which strengtheneth me 13. All this is but my Duty and Christ will strengthen me for all that he calls me to 14. Notwithstanding ye have well done that ye did communicate with my affliction 14. But this Communication for my Supply in my Suffering for the Gospel was your Duty and you did well in doing it 15. Now ye Philippians know also that in the beginning of the gospel when I departed from Macedonia no church communicated with me as concerning giving and receiving but ye onely 15. I suppose you know that this Honour of Contributing to me was due onely to you when I first had preached the Gospel in Macedonia no other Church doing the like at my departure 16. For even in Thessalonica ye sent once and again unto my necessity 16. Note How much professed Christians differ in Liberality as they do in Charity 17. Not because I desire a gift but I desire fruit that may abound to your account 17. Not that I am craving more by commending you or value most my own Supplies but I commend and desire your Fruitfulness in Good Works that it may abound to your own consolation when you must be accountable for all to God 18. But I have all and abound I am full having received of Epaphroditus the things which were sent from you an odour of a sweet smell a sacrifice acceptable well-pleasing to God 18. But I certifie you that I received your Gift from Epaphroditus and it was a very liberal Supply to me and to encourage you I add That under and through Christ the great propitiating Sacrifice such Works are the sweet Incense and Sacrifice acceptable and pleasing to God 19. But my God shall supply all your need according to his riches in glory by Christ Jesus 19. And my God who employeth me in his Work will see that you shall lose nothing by furthering his Service but out of the Riches of his Glory by Christ will give a more excellent Supply of all your Wants 20. Now unto God and our Father be glory for ever and ever Amen 20. Now to God who is Love and a Father to us through Christ be Glory for all his Mercies and for and by all his Works for ever Amen 21 22 23. Salute every saint in Christ Jesus The brethren which are with me greet you All the saints salute you chiefly they that are of Cesars houshold The grace of our Lord Jesus Christ be with you all Amen Note 1. That Christians were all then called Saints because they were by Profession and Vow devoted to God in the Covenant of Holiness and were not debauched as Multitudes now are 2. That God had his Saints even in a Heathen Persecuting Emperours Family 3. That the Grace of Christ is the Sum of all Benediction on Earth The Epistle of PAUL the Apostle to the COLOSSIANS CHAP I. 1. PAul an apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the saints and faithful brethren in Christ which are at Colosse Grace be unto you and peace from God our Father and the Lord Jesus Christ 3. We give thanks to God and the Father of our Lord Jesus Christ praying always for you 4. Since we heard of your faith in Christ Jesus and of the love which ye have to all the saints 3 4. Note 1. That Faith and Love are the Sum of Religion and greater Riches than all earthly things 2. Love must extend to all Saints and not onely those that are of one Party 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the gospel 6. Which is come unto you as it is in all the world and bringth forth fruit as it doth also in you since the day ye heard of it and knew the grace of God in truth 5 6. Note 1. It is the Hope of Heavenly Felicity which is the End an effectual Motive of Christian Love and Duty 2. It is the true Word of the Gospel that giveth us this Hope 3. This Gospel divulged to the World is fruitful extensively in the number of Converts and intensely in their Holiness when it is so heard as to cause Men to know Gods Grace in Truth 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithful minister of Christ 8. Who also declared unto us your love in the Spirit 7 8. Note It 's like Epaphras was he by whom they were converted or at least their present Bishop 9. For this cause we also since the day we heard it do not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding 9. True Converts have need to be prayed for that they may have Spiritual and Practical Wisdom to know the Will of God 10. That ye might walk worthy
of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God 10. That you may live suitably to your professed Faith sincerely obeying and pleasing God in all things which is your Worthiness in a Gospel-sense bringing forth the Fruits of all sorts of Good Works and increasing in the Knowledge or acknowledging of God 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness 11. Note 1. The glorious Power of God appeareth in his Servants Strength 2. The Strength of Christians appeareth most in suffering long and patiently for Christ with joy and not in overcoming Men by Strength 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light 12. Note 1. The Inheritance of the Saints is in the State and World of Light that is of Vision and Glory 2. Gods way of bringing Men to this Glory is by fitting them for it now by Holiness 3. This is the Gift which obligeth us to the greatest Thankfulness to God 13. Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son 13. Note The World is divided into two Societies One under the Power of Darkness that is Satan the Prince of Darkness who leads Men by the way of Ignorance Errour Unbelief and Lies to the utter Darkness of Misery The other is the Kingdom of Christ led by him who is the Light of the World by Truth Knowledge and Faith to the Heavenly Light 2. When Men are truly converted to Christ they are initially delivered from the Power State and Way of Darkness into the Kingdom of Christ and Light 14. In whom we have redemption through his blood even the forgiveness of sins 14. Note Christs Blood is the Price of our Redemption and Remission of Sin is much of the Collation and Application Redemption signifieth Deliverance from Bondage 15. Who is the image of the invisible God the first-born of every creature 15. In whose Humane Nature Doctrine and Works the Invisible God whose Image he is is manifested to Man and who in his Divine Nature was begotten of the Father before any Creature was made even from Eternity and in his Person as God-Man is most Excellent and is Lord of all This First-born numbreth him not with Creatures but sets him above them 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and for him 17. And he is before all things and by him all things consist 16 17. By him as God were all things created and for him and he is from Eternity before them all and by him they are upheld in being Note 1. Some by things in Heaven and Earth and Thrones Dominions c. understand onely Jews and Gentiles and the Powers of Men But this forced Exposition is groundless it being certain that all Heavenly Powers and Orders were created by the Eternal Word and Paul being here extolling his Magnificence why should we feign him to leave out the highest Part which he so plainly expresseth That Celestial Spirits have potent Superiority both over us and one another is no doubt II. The ancient Churches and Hereticks had so great Contentions about the right Notions of the Nature and Person of Christ and with such dismal Effects as maketh many Lovers of Peace to wish that such Points had been handled more cautelously reverently and peaceably Four notable Opinions there be about the Natures and Person of Christ 1. The Orthodox hold That he hath onely two Natures in one Person the Divine and Humane And of these the subtle Philosophers say that the Humane Nature is no part of his Person but an Adjunct because God cannot be a Part. But others avoid this as dangerous 2. The Arians think Christ is but a Creature but is a Superangelical Spirit the first created by whom God made all the rest and that he assumed the Humane Nature and may be well called God but not as the Father is nor of the same Substance And so that he hath two Natures Superangelical and Humane Of these 1. Some think that the Superangelical as a Soul assumed onely a Humane Body And 2. Some that he assumed a Soul and Body 3. A third sort say Christ hath three Natures 1. The Divine producing by Emanation the first created Superangelical Nature united to it self and by it creating all other things and both these Natures in the fulness of time assuming the Humane Nature entire say some and a Body Onely say others 4. The last and worst is that of the Socinians that count Christ a meer Glorified Man This Text seemeth to speak but the first though the Favourers of the third think it is for them and that other Texts are so also They think it was not onely the Divine Nature but the Superangelical which appeared to Abraham Moses c. in a visible Body before the Incarnation And by asserting these three Natures in Christ they would reconcile the Orthodox and the Arians The Controversies also whether Christ be two Persons or but one and have two Wills and Operations or but one and whether it may be said That Mary was the Mother of God and that one of the Trinity was crucified c. did grievously rend the Church of which I have spoken elsewhere and plainly shewed in what sense Christ is two yea many Persons relatively and in what sense but one and in what sense his Wills are two and in what sense but one 18. And he is the head of the body the church who is the beginning the first-born from the dead that in all things he might have the preeminence 18. And he is now the Head both by Government and quickning Influence of the Church which is his Body Politick and united to him incomprehensibly the Spring of Life to us and the first that rose from Death to glorious Immortality triumphantly by his own Power by whom it is that we live and shall be raised For in all things he is Highest above all Creatures 19. For it pleased the Father that in him should all fulness dwell 19. For it seemed good to the Father that Jesus Christ should be filled with all Created Perfection as well as he hath Divine Perfection and be the Spring and Treasure of all Good as the Head over all things to his Church and the Universal Administrator 20. And having made peace through the blood of his cross by him to reconcile all things unto himself by him I say whether they be things in earth or things in heaven 20. And having accepted his Sacrifice on the Cross for a general Attonement and Propitiation by him to reconcile the guilty sinful and cursed World to him so far as that their Guilt and Enmity should not hinder