the Church 3. But how the telling of one Lay-chancellor or Civilian and hearing or not hearing him and being Excommunicate by him concerns this Law I know not no nor telling or not hearing one single person that judgeth alone over many hundred Churches at a distance and without their notice 4. This discipline is of great moment for the honour of Christ and his Church that it be not as impure as the Infidel world nor a Swine-fly instead of a Society of Saints And that it may be known that Christ came not as deceivers do to get himself a number of followers as bad as other men but to sanctifie a peculiar people to God zealous of good works and forsaking the world the flesh and the devil and to keep Christians from the snare and the shame of infectious and wicked Associates and to keep sin under open disgrace 5. Yet if Pastors neglect this holy discipline the sin is theirs It doth not necessitate the innocent to forsake the Church unless their Doctrine or Practice amount to a profest rejection of some essentials of Christianity or else they force men to sin or own their sin But they that can chuse better without more hurt than benefit should prefer it before undisciplined Chuches 18. Verily I say to you Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven 18. I tell you that my Church on earth is the Seminary or Suburbs of my Church in heaven and those that you as my Ministers absolve according to my word they being not deceitful but true professors of faith and repentance they shall be absolved in heaven And those that you bind over as impenitent to my judgment being such indeed shall be condemned and shut out of heaven and I will own and confirm your judgment of men by the power I give you if you do it according to my word N. God giveth Pastors power to condemn and cast out none from heaven nor to save any but only such as condemn and cast out themselves or such as save themselves by faith more than the Church can do 19. Again I say to you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven 19. And I tell you that I may encourage you to concord that if two of you much more if all or many shall agree in your Prayers Discipline or Appeal to God he will accept your endeavours and they shall not be in vain but blessed 20. For where two or three are gathered together in my name there am I in the midst of them 20. For as I am with every single Christian so I will more eminently bless with the fruits of my presence the Assemblies of the faithful be they never so small N. It is in hatred to Christs presence and name that Satan persecuteth such meetings 21. Then came Peter and said to him Lord how oft shall my brother sin against me and I forgive him till seven times 21. Peter said to him What if my brother do often sin to my injury or scandal and be often thus admonished how oft must I forgive him seven times seemes much 22. Jesus saith to him I say not to thee till seven times but till seventy times seven 22. It is not the number of times but his true repentance that is to be here regarded Note There are some sins that oft committing will prove that the Repentance is not true He that should daily or weekly beat you steal murther fornicate and as oft say I Repent is not to be believed but forfeiteth his credit But he that is but oft angry or defective in the degrees of sincere duty may be believed if he oft profess repentance 23. Therefore is the kingdom of heaven like to a certain king which would take account of his servants 24. And when he had begun to reckon one was brought to him who owed him ten thousand talents 25. But forasmuch as he had not to pay his Lord commanded him to be sold and his wife and children and all that he had and payment to be made 23 c. And that you may know on what terms you must look for mercy and forgiveness your selves I will liken Gods government to a Kings that would call his servants to account and demand his due and make his Debtors know what he might expect of them in justice 26. The servant therefore fell down and worshipped him saying Lord have patience with me and I will pay thee all 26. The servant unable to pay appealed from justice and begged mercy promising to pay when he should be able 27. Then the Lord of that servant was moved with compassion and loosed him and forgave him the debt 27. As he appealed to mercy he found mercy and his Lord forgave him and set him free 28. But the same servant went out and found one of his fellow servants who owed him an hundred pence and he laid hands on him and took him by the throat saying Pay me that thou owest 29. And his fellow servant fell down at his feet and besought him saying Have patience with me and I will pay thee all 30. And he would not but went and cast him into prison till he should pay the debt 28 c. He that had received so much mercy used his fellow servant with unmerciful rigour exacting all his due 31. So when his fellow-servants saw what was done they were very sorry and came and told to their Lord all that was done 32. Then his Lord after he had called him said to him O thou wicked servant I forgave thee all that debt because thou desiredst me 33. Shouldest not thou also have had compassion on thy fellow servant even as I had pity on thee 31 c. I forgave thee a great debt and shouldest not thou forgive a little one If mercy was so necessary to thee why didst not thou shew mercy to thy fellow servant as I did to thee 34. And his Lord was wroth and delivered him to the tormentors till he should pay all that was due to him 35. So likewise shall my heavenly Father do also to you if ye from your hearts forgive not every one his brother their trespasses 34 35. Note Here it s doubted 1. How God â—s said to forgive unmerciful men 2. And to demand 〈…〉 which he had forgiven and to unpardon it again Answ God hath divers degrees of forgiveness 1. To give the world a pardon of all sin on condition of thankful acceptance is a great degree of forgiveness tho it be no actual discharge till accepted 2. To suspend the execution of punishment with such an offer and to give him time ease and mercy who deserved to be all that time in hell is a degree of actual forgiveness for to forgive the sin is to forgive the punishment and bad men
never heard his voice nor saw his appearance nor understand or belive his Word Else you would believe on me that am sent by him 39. Search the Scriptures for in them ye think ye have eternal life and they are they that testify of me 39. You own the authority of Moses and the Prophets and look to have eternal Life by keeping their word search their Writings and you will find that they testifie of me 40. And ye will not come to me that ye might have life 40. And though they tell you that it is in and by me that this Life must be attained ye will not believe in me and come to me that you may attain it 41 42. I receive not honour from Men But I know you that ye have not the love of God in you 41 42. It is not the applause of men that I seek for but your own Salvation But I know for all your boasting of being the peculiar people of God you are indeed no true lovers and obeyers of God 43. I am come in my Fathers Name and ye receive me not If another shall come in his own name him will ye receive 43. I come with testimony from Heaven of the mission and approbation of my Father and this prevaileth not against your prejudice to believe me But when a deceiver shall come with ostentation without any evidence from God and shall promise you a temporal Kingdom you will take him for the Messiah 44. How can ye believe who receive honour one of another and seek not the honour which cometh from God only 44. How can you receive the Messiah sent from God who do not seek and trust to Gods approbation and his way of saving you but must have a worldly Kingdom and be saved and advanced after the manner of worldly men and look for a Saviour suited to such ends 45. Do not think that I accuse you to my Father There is one that accuseth you even Moses in whom ye trust 46. For had ye believed Moses ye would have believed me for he wrote of me 47. But if ye believe not his writings how shall ye believe my words 45 46 47. I say not all this as if I come to be your accuser to my Father Even Moses in whom you trust will accuse you had you understood and believed the Prophesies and Types of Moses ye would have believed me For it is me that they all speak of and point you to But if you will not be convinced by his Writings whom you glory in no wonder if you reject my words CHAP. VI. 1. AFter these things Jesus went over the Sea of Galilee which is the Sea of Tiberias 2. And a great multitude followed him because they saw his miracles which he did on them that were diseased 1 2. N. The first motives that draw men toward Christ are usually such as nature it self is somewhat capable to esteem and judge of such as Miracles are 3. And Jesus went up into a Mountain and there he sat with his Disciples 4. And the Passover a Feast of the Jews was nigh 5. When Jesus then lift up his eyes and saw a great company come unto him he saith to Philip whence shall we buy bread that these may eat 6. And this he said to prove him for he himself knew what he would do 3. c. N. Christs relief of Bodies was in love to Boâ—ies and Souls 2. Christs questions were to instruct the hearers and not himself 7. Philip answered him two hundred penny worth of bread is not sufficient for them that every one may take a little 7. N. Philips sense of the difficulty was a preparation to the value of the Miracle 8. One of the Disciples Andrew Simon Peters Brother saith to him 9. There is a Lad here which hath five Barley Loaves and two small Fishes but what are they among so many 8 9. N. It was not delicious fare but Barley Bread and two Fishes that Christ used a Miracle about 10. And Jesus said make the Men sit down Now there was much Grass in the place so the Men sat down in number about five thousand 11. And Jesus took the Loaves and when he had given thanks he distributed to the Disciples and the Disciples to them that were set down and likewise of the Fishes as much as they would 10 11. N. If Christ would not distribute Barley Bread and that Miraculously till he had given thanks not deterred by the suspicioâ—s of a Riot or Conventicle sure we should imitate him in our ordinary repast and eat and drink to the glory of God in a holy thankfulness for his liberallity When they were filled he said to his Disciples gather up the fragments that remain that nothing be lost 13. Therefore they gathered them together and filled twelve Baskets with the fragments of the five barly loaves which remained over and above to them that had eaten 12 13. N. To loose any of our useful food is a sin against God Where there is the greatest plenty no fragments should be lost while the poor do need it How much less should we lose Gods word or helps or our time or any such greater mercies 14. Then those men when they had seen the Miracle which Jesus did said This is of a Truth that Prophet which should come into the World 14 N. A Miracle done upon five thousand at once made a common Conviction of them that Christ was the Messiah or a great Prophet 15. When Jesus therefore perceived that they would come and take him by force and make him a King he departed again into a Mountain himself alone 15. N. When they would have made a Captain and visible Monarch of him he shunned it and avoided them 16. And when Even was now come his Disciples went down unto the Sea 17. And entred into a Ship and went over the Sea towards Capernaum And it was now dark and Jesus was not come to them 18. And the Sea arose by reason of a great wind that blew 19. So when they had rowed about twenty five or thirty furlongs they see Jesus walking on the Sea and drawing nigh to the Ship and they were afraid 20. And he saith to them It is I be not afraid 16 c. N. This Miracle shewed Christ to be above nature 21. Then they willingly received him into the Ship and immediately the Ship was at the land whither they went 21. N. They might well be glad to receive him that could rule Sea and Land 22. The day following when the People which stood on the other side of the Sea saw that there was none other boat there save that one whereinto his Disciples were entred and that Jesus went not with his Disciples into the boat but that his Disciples were gone away alone 23. Howbeit there came other boats from Tiberias nigh unto the Place where they did eat bread after that the Lord had given thanks 24. When the people therefore saw that Jesus
own and in thy power and so was the money when thou hadst sold it why did thy heart conceive so great a sin as to play the Hypocrite and Lie Didst thou not know that it was to God who knew thy heart 5. And Ananias hearing these words fell down and gave up the Ghost and great fear came on all them that heard these things 5 Note This was by part of the Apostolical Power to retain sin or punish it in the time and manner that the Spirit in them did choose which made Believers see that Christ hath punishments and is to be feared when mercy and holy things are abused 6. And the young men arose wound him up and carried him out and buried him 7. And it was about the space of three hours after when his wife not knowing what was done came in 8. And Peter answered unto her Tell me whether ye sold the land for so much And she said Yea for so much 9. Then Peter said unto her How is it that ye have agreed together to tempt the Spirit of the Lord Behold the feet of them which have buried thy husband are at the door and shall carry thee out 10. Then fell she down straightway at his feet and yielded up the Ghost and the young men came in and found her dead and carrying her forth buried her by her husband 6. Note This was to confirm the honour of the Holy Ghost in the Apostles and the certainty of their Testimony Sealed by him And to do that which Magistrates by the Sword afterwards were to do As the Prophetical Theocracy under Moses and Joshua differed from the Monarchy of Saul so more did the Apostles punishing Men by the power of the Holy Ghost from Christian Magistrates who came after 11. And great fear came upon all the Church and upon as many as heard these things Note Under the most joyful tidings of Love Mercy and Salvation God seeth that some fear is needful 12. And by the hands of the apostles were many signs and wonders wrought among the people and they were all with one accord in Solomons porch 12. A large Porch into the Temple was the place of their unanimous assembling 13. And of the rest durst no man joyn himself to them but the people magnified them 13. Note Though the Gospel invite all it flattereth none but will tell Hypocrites and Lyars of their danger to drive them from entering deceitfully into the Church As there is most hope in the Church to the sincere there is more danger there to Hypocrites than to those without 14. And believers were the more added to the Lord Multitudes both of men and women 14. Yet these Judgments frightning away Hypocrites hindred not the increase of the Church but the powerful works of the Holy Ghost external and internal converted multitudes of both Sexes 15. Insomuch that they brought forth the sick into the streets and laid them on beds and Couches that at the least the shadow of Peter passing by might overshadow some of them 15. As Nature taught them to desire the healing of their bodies experience taught them to expect miracles from the Apostles and that the very shadow of Peter should tend to heal them 16. There came also a Multitude out of the Cities round about unto Jerusalem bringing sick folks and them which were vexed with unclean spirits and they were healed every one 16. Note Reader That all this was done as well for us at this day as for them then All our hopes comforts and holyness dependeth on our belief of the promises of the life to come by Christ The things are unseen and much above us Had we not Gods own Testimony from Heaven by many uncontrouled miracles our reason would be puzzelled and in doubt and our Faith might fail But God knoweth our weakness and by all the miracles that they were then convinced by who saw them we also are convinced to whom by infallible record they are transmitted as if we had stood by and seen all these things 17. Then the high Priest rose up and all they that were with him which is the sect of the Sadducees and were filled with indignation 18. And laid their hands on the apostles and put them in the common Prison 17 18. Note So horridly corrupted was the Arch-Priesthood in those times that the Atheistical Brutish Sadduceâ—s were their party Priesthood and Prophane Brutists were as one body Malignity filled these with Indignation and made them persecute and imprison the Apostles 19. But the Angel of the Lord by night opened the Prison-doors and brought them forth and said 20. Go stand and speak in the Temple to the people all the words of this life 19 20. God will be above Man Angels can do more than Devils and Persecutors They can open the Prison doors and say go and fear not these proud Tyrants but preach to the People in the Temple all the Doctrine of Christs Resurrection and of our Resurrection and Salvation by him and let Priests and Sadducers and Infidels do their worst to you 21. And when they heard that they entred into the Temple early in the morning and taught But the high Priest came and they that were with him and called the Council together and and all the Senate of the Children of Israel and sent to the prison to have them brought 21. the Priest and his Council sent to have them brought out of Prison before them 22. But when the Officers came and found them not in the prison they returned and told 23. Saying The Prison truly found we shut with all safety and the keepers standing without before the doors but when we had opened we found no man within 22. It was not long of the Keepers that they got out 24. Now when the high priest and the Captain of the Temple and the chief Priests heard these things they doubted of them whereunto this would grow 24. Note They saw that God overcame their malice and that the Gospel would not be so easily supprest as they imagined 25. Then came one and told them saying Behold the men whom ye put in Prison are standing in the Temple and teaching the people 26. Then went the Captain with the officers and brought them without violence for they feared the people lest they should have been stoned 26. Note It s strange that they accused not the People of Sedition or Rebellion or a Ryot And the Apostles of heading it 27. And when they had brought them they set them before the Council and the high Priest asked them 28. Saying Did not we straitly command you that you should not teach in this name and behold ye have filled Jerusalem with your doctrine and intend to bring this mans bloud upon us 27. Note O the blindness and madness of proud Worms What are your commands against God Did not God command you not to murder and them to Preach his word Did not you bring his blood upon your selves 29.
as he lift and giveth them arbitrarily in great inequality He giveth his Mercy to whom and in what degree he please and whom he will he leaveth in their wilful sin and even occasioneth though he cause it not their obduration by such mercies and providential dispensations as he knows they will abuse to harden themselves in sin 19. Thou wilt say then unto me Why doth he yet find fault for who hath resisted his will 19. It 's like you will say If this he so why doth he find fault with Men that want but what he will not give them and are not what he will not make them Doth not all this proceed according to his Will If he would give them all his Grace they would be better 20. Nay but O man who art thou that repliest against God Shall the thing formed say to him that formeth it Why hast thou made me thus 20. Gods Laws and Governing Will which make Mans Duty is resisted by sin but as to the Disposing and Donative Will of God as our Owner and free Benefactor can Man that is a dark and sinful Worm think himself meet to call God to account and demand a reason of his free Gifts why he giveth them to this Man and not to another Darest thou thus dispute with God and ask a reason of his Will which is absolute and the spring and reason of all created good Hath the unformed Matter an antecedent right to any subsequent shape or use and may it say Why hast thou made me thus and not in a nobler form for higher use 21. Hath not the potter power over the clay of the same lump to make one vessel to honour and another to dishonour 21. The power that a Potter hath over his Clay is incomparably less than God hath over Man and yet none accuseth him for making one Vessel to serve at the Table and another for a baser use As God had done thee no wrong if he had made thee a Dog or a Toad and not a Man so he doth thee none if he give thee not that undeserved abused Grace which he freely giveth to others that as little deserve it 22. What if God willing to shew hi wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction 22. Shall Man accuse God because he resolveth to shew his punishing Justice and Power on those self-hardening wilful sinners who made themselves Vessels of wrath and fitted to destruction when he hath in long patience and forbearance endured them while they abused Mercy 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory 23. And because he will make known the riches of his Glory in the felicity of those whom he had freely made Vessels of Mercy and had by Grace prepared them for Glory 24. Even us whom he hath called not of the Jews only but also of the Gentiles 24. I mean on all us that are true Christians both Jews and Gentiles effctually called by his free Grace 25. As he saith also in Osee I will call them my people which were not my people and her beloved which was not beloved 25. Which purpose of free Mercy to undeserving sinners he expresseth in Hosea 2.23 saying I will call them c. 26. And it shall come to pass that in the place where it was said unto them Ye are not my people there shall they be called the children of the living God 26. And as the words Hos 1.10 shew that God will call even unworthy outcasts and make them his People by free Grace 27. Esaias also crieth concerning Israel Though the number of the children of Israel be as the sand of the sea a remnant shall be saved 27. Which differencing Grace God expresseth even of the Israelites Isa 10.32 33. that of all their number it is but a remnant that shall escape his Judgment and return from captivity signifying the like difference as to their Salvation by the Faith of Christ 28. For he will finish the work and cut it short in righteousness because a short work will the Lord make on the earth 28. Or the Consumption decreed shall overflow in Justice for the Lord God of Hosts shall make a Consumption even determined in the midst of all the Land c. 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed we had been as Sodom and made like to Gomorrah 29. And that differencing mercy decreed to save a little remnant the other words of Isay prove Except the Lord c. 30. What shall we say then That the Gentiles which followed not after righteousnes have attained righteousness even the righteousness which is of faith 30. What shall we say then to this mystery of Grace the calling of the Gentile world and the abscission of the most of the present Nation of the Jews which so much offendeth them That the Gentiles who lived in darkness and unrighteousness have attained Righteousness in reality and imputation even that which is by Faith in Christ 31. But Israel which followed after the law of righteousness hath not attained to the law of righteousness 31. But Israel who had Gods own Righteous Law and trusted to be justified by keeping it have not understood the True Law and terms of Justification nor have attained that Justifying Righteousness to which their Law did point them 32. Wherefore Because they sought it not by faith but as it were by the works of the law for they stumbled at that stumbling-stone 32. And wherefore have they not attained it Because they understood not that the Promise and Covenant of Grace was the very life and foundation and end of the Law by which they should by faith have expected Justification as Gods free gift to True Believers but thought it must be had by the Righteousness of their own Works in keeping all the Ceremonies and Precepts of that Law For Christ became to them a Stumbling-stone in whom they should have believed 33. As it is written Behold I lay in Sion a stumbling-stone and a rock of offence and whosoever believeth on him shall not be ashamed 33. As it is written Isa 28.16 Behold I lay in Zion a Stone which many will stumble and fall upon though it be the pretious Foundation-stone and a Rock that many shall be split upon though that on which my Church is built and whosoever believeth on him shall not be disappointed nor ashamed of his hopes So that the cause why Israel is cast off is not because God sent not his Son and Gospel to them nor invited them to believe nor gave them evidence of the Truth of Christ which was sufficient to convince a well-disposed mind much less because he hindred them from believing or because he shewed mercy to the Gentiles but because by error they hardned themselves against Christ as not answering their Carnal erroneous
Law and freely given by Grace and fully now revealed in the Gospel by Jesus Christ and trusting to their own Works of the Law as a sufficient Righteousness to justifie them have by their errour rejected Gods free gift of Justification by Faith in Christ 4. For Christ is the end of the law for righteousness to every one that believeth 4. For they should have understood that the sense and use of the Law is to lead them for Righteousness to Christ who is its end and prefigured in its Sacrifices and other Types 5. For Moses describeth the righteousness which is of the law That the man which doth those things shall live by them 5. For though the Law do point Men to a better Righteousness yet in it self as a Law it owneth nothing as a Righteousness sufficient to Justification but that which Moses thus discribeth Lev. 18.5 The Man that doth these things and breaketh not this Law shall live by them 6. But the righteousness which is of faith speaketh on this wise Say not in thy heart Who shall ascend into heaven that is to bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead 8. But what saith it The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach 6 7 8. But I may describe the Righteousness which is of Faith in the Words of Moses Deut. 30. Say not in thy Heart Who shall ascend into Heaven or how can we know Gods Will that never were in Heaven Or who shall bring us thence a certain Messenger of it or Who shall descend into the deep or it is hid from us like the depths of the Sea and who shall fetch it to our Knowledge But as it saith The word is nigh thee God hath not concealed it but sent it from Heaven Christ is come down to make known God and his Word and he is risen and gone to intercede for us in Heaven And he hath brought his Gospel both to our Eyes Mouth and Ears and writeth it by his Spirit in our Hearts And Moses there seemeth to intend such a way of Righteousness by free Grace to the Repenting Israelites And this is it which our Preaching fuller revealeth to you 9. That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved 9. That if thou confess Christ before Men notwithstanding persecution and own him as Christ before the world and believe truly and heartily that God raised him from the dead and thereby witnessed that he owned him and justified the truth of his Gospel thou shalt be saved as well as justified For to justifie a Man is partly to justifie his Right to Salvation 10. For with the heart man believeth to righreousness and with the mouth confession is made unto salvation 10. For these two make up the Gospel terms of Life To give up Soul and Body to Christ if thou believe sincerely in him with thy Heart thou wilt be accepted for his Merits by God as Righteous and if thou constantly confess and own him whatever thou suffer by it from Men by Word and Deed in obedience and patience thou shalt possess the Salvation to which thy Justification initially gave thee right 11. For the scripture saith Whosoever believeth on him shall not be ashamed 11. For Isa 8.16 God hath prmised us in his Word that whoever believeth on him and trusteth him on his Promise and practically placeth his hope accordingly shall never be disappointed and ashamed of that Hope 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon him 12. For God is no respecter of persons and saveth not Men or rejecteth Men because they are Jews or Greeks The Law of Grace doth equally pardon and justifie Jew and Gentile that truly repent and believe and no other He is the same Lord over all and is Rich in Mercy to all that call on him in Faith for when he proclaimed his Name to Moses Exod. 34. as gracious and merciful forgiving iniquity transgression and sin c. it was his very Nature and Decree by which he would be known to all the World and not only by the Jews 13. For whosoever shall call on the Name of the Lord shall be saved 13. For as it is said Joel 2.32 Whosoever shall call on the name of the Lord shall he saved that is of what Nation soever he be if he truly seek God he will be found of him and if he fear God and work Righteousness by Faith he shall be accepted of him for he is the Rewarder of them that diligently seek him Heb. 11.6 14. How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a preacher 14. And this sheweth you the necessity of Preaching the Gospel for how shall Men seek and worship and call on that God and Saviour in whom they have not believed And how shall they believe in him of whom they have never heard And how shall they hear if no one tell them or preach to them Even the Works of Nature and Providence that reveal God darkly must be told Men by Instructors to make them capable of understanding them Much more the Gospel of Christ 15. And how shall they preach except they be sent As it is written How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things 15. And how shall Men Preach the Mysteries of Salvation that are not called and sent of God by his Qualifications and Commission for who can be such a Light in the World that is not taught and gifted by the Father of Lights And who can in Gods name proclaim the Word of Reconciliation as his Messenger who is not authorized by him so to do We love glad Tidings and welcome the Messengers of them and this should be the Entertainment of Christs Apostles and Ministers in the World who bring the most joiful Tidings of Salvation As it is written How beautiful are the Feet of them that c. Isa 52.7 16. But they have not all obeyed the Gospel for Esaias saith Lord who hath believed our report 16. But you may say Why then doth not this Preaching convert more of the Jews This excellence of the Gospel and the preaching of it doth not suppose that all that have it will be converted by it For of the Jews Isaiah saith Lord who hath believed our Report Few did hearken to the Prophets Isa 53.1 17. So then faith cometh by hearing and hearing by the word of God 17. It is evident that they must hear that they may believe and Gods Word must be preach'd to them or made
the Judgment of others 1. It is certain that God never meant to restore the Jewish Politie under Moses's Law for that Law is abrogated by Christ and so that Politie It 's Jewish Contradiction of Christianity to expect such a Restoration 2. Much less will God ever confine the Church and Covenant of Peculiarity to the Jewish Nation and take it from the Gentiles and cease Catholicism 3. Nor will God restore and confine the Jews to their ancient Country in Palestine which being such a Country of Wales now barren and about half as big as England would be far from making them a People of eminent Glory in the World but rather contemptible in that respect 4. Nor hath God promised to make the Jews Lords and Rulers over the rest of the Nations of the Earth as the Carnal sort of them did expect 5. Therefore no other calling of the Jews can be expected but that they become Parts of the Catholick-Church 6. It seems to me by History that this is performed long ago the main Body of their Nation being turned to Christianity To which purpose consider these things 1. Myriads were converted in Judea by the Apostles 2. In all other Countries of the Roman Empire the scattered Jews had Synagogues to which the Apostles first Preached and where they first gathered the Rudiments of the Christian Churches 3. A vast Number of the unbelieving Jews were destroyed by Vespasian and Titus when Jerusalem was besieged and destroyed 4. Many more Jews were then converted when they saw God's Judgements executed on them and the Christians spared 5. Vast Numbers of the remainder of the Unbelievers were destroyed by Adrian and the Christians spared and many turned Christians then 6. Since then many have been converted by Solemn Disputes and many Jews become eminent Doctors in the Church 7. They were ever fond of their own Country and therefore we may suppose that as many as could lived there And it 's known that all Conquerours use to transplant only the Rich and Ruling Men and leave the Multitude of the poor Labourers to manure the Ground that it may yield them Tribute So did Nebuchadnezzar And so in England did the Romans Saxons Danes and Normans They left the Vulgar to possess the Land under them or else the Land would have been unprofitable to them It was the Rich and the Soldiers that they drove into Wales so that we are mostly of a British Off-spring Now it is known that in the Days of Constantine and the following Christian Emperours though no Country wholly turned Christian of a long time Judea turned as other Provinces did and had their Bishops and their Patriarch in Councils and proportionably rather more than in other Countries were Christians there So that Judea was Christian as other Provinces were CHAP. XII 1. I Beseech you therefore brethren by the mercies of God that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable service 1. Now to make Application of all this Doctrine fore-written I beseech you as you have a due sense of Christ's offering himself a Sacrifice for our Sins and of the great Mercy of the Gentiles Salvation by Grace and of our deliverance from the Burdens of the Jewish Law those costly Sacrifices of Beasts being abrogated by Christ that you will resign and dedicate your selves to God and as a living holy Sacrifice give up your own Bodies wholly to him even to the Obedience of his Commands and to suffer what he calls you to even to death which will be better than a Sacrifice of Beasts even a reasonable holy acceptable Service of God 2. And be not conformed to this world but be ye transformed by the renewing of your mind that you may prove what is that good and acceptable and perfect will of God 2. And now you are called out of the World and made a Peculiar People to God conform not your selves to the sinful Practices of the World but be transform'd from your former Errours and Sins by the renewing of your Minds by Truth and Holiness that you may know by experience the Goodness of God's Ways to which you are called and the Greatness of his Love 3. For I say through the grace given unto me to every Man that is among you not to think of himself more highly than he ought to think but to think soberly according as God hath dealt to every man the measure of faith 3. And specially because that the proud over-valuing of Mens own Understandings and thinking that they know more than they do is the common Cause of Errours and Sins of Censures Divisions and Heresies in the Churches I do as an Apostle sent and taught of God admonish and charge you all every one to think humbly of himself and not to think your selves wiser or better than you are but with wise self-suspicion and consciousness of your Ignorance and great Imperfection to think soberly of your selves according to truth and to the degree of Faith and Wisdom given you of God 4 5. For as we have many members in one body and all members have not the same Office so we being many are one body in Christ and every one members one of another 4 5. For as the Members of the same Body have great diversity in Number and Office so we though many individual Persons make up one Body or Church in Christ the Head in whom we are united and are related to each other as Members of the same Body 6. Having then gifts differing according to the grace that is given to us whether prophecie let us prophecie according to the proportion of faith 7. Or ministry let us wait on our ministring or he that teacheth on teaching 6 7. Seeing it pleaseth God to give various degrees of Gifts according to the dispensation of his Free Grace and not to make all equal in Gifts or Office let all confine themselves to their Measure and Office and that let them faithfully execute Let those that are inspired to speak as from God by Prediction or Instruction speak what God hath revealed to them according to the proportion of their Revelation and Knowledge and no more and not pretend Special Revelation against the sealed Word of Faith Let those that are called to any Special Service for the Church perform their own Office faithfully therein And let those that are called to teach be faithful Teachers Neglect not your own part and invade not others 8. Or he that exhorteth on exhortation He that giveth let him do it with simplicity He that ruleth with diligence He that sheweth mercy with chearfulness 8. He that is to exhort Men to practise what is taught let him do it diligently for Mens corrupt Wills and Affections have need of excitation and Persuasion as well as their Understandings of Information He that giveth his own or the Churches let him do it sincerely and impartially He that is intrusted to govern Chruch or Family let him
more meet to be a Compassionate Helper the Example the Teacher and the Trust of them that must follow him through temptations and by his Merit and Victory hath obtained power to deliver them CHAP. III. WHerefore holy brethren partakers of the heavenly calling consider the apostle and high priest of our profession Christ Jesus 2. Who was faithful to him that appointed him as also Moses was faithful in all his house 1. Wherefore you who are holy Brethren by Faith and Dedication given up to Christ and in him made partakers of that Calling from Heaven which maketh you Heirs of Heaven study and consider Jesus Christ the great Apostle sent of God to be the prime Preacher of the Gospel and the High Priest and chief Guide and Mediator to Godward of our Religion and Profession who faithfully did all that belonged to his undertaken Office in sacrificing himself for our sins and fulfilling all Righteousness and conquering Satan and Death and ascending to intercede for us in Glory and sending down the Holy Ghost and making and sealing the Law of Faith even as Moses in his time was faithful though with disparity of Honour and Work Christ in his own House by a more perfect Administration and Moses but as a Steward 3. For this man was counted worthy of more glory than Moses in as much as he who hath builded the house hath more honour than the house 3. For Christ is as much more honourable than Moses as the Maker and Master is than the House for Moses was but a Member of the Family but Christ the Maker and Master of it 4. For every house is builded by some man but he that built all things is God 4. All Families or Houses are founded by some man but he that built the Church is the same that built or made all things and that is God 5. And Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken after 6. But Christ as a son over his own house 5 6. And Moses as a Servant was faithful for the Delivery and Confirmation of so much of God's Word as was to be spoken to the Jews by him but Christ as the Son and Heir and Master of the House as his own 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end 6. This House is the Church of which we are parts so be it we hold fast the confident Profession of our faith and the joy and glorying in our hopes of the promised Blessedness firm to the end 7. Wherefore as the holy Ghost saith To day if ye will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wilderness 9. When your fathers tempted me proved me and saw my works forty years 10. Wherefore I was grieved with that generation and said They do always err in their hearts and they have not known my ways 11. So I sware in my wrath They shall not enter into my rest 7 8 9 10 11. But seeing he will take none to dwell with him in Glory but those that persevere hear and consider what the Holy Ghost said to and of the Israelites To day c. Neglect not his present Call and your present Day to the hardening of your hearts as your Fathers did in the Wilderness by which God's Justice was engaged against them as a People whose hearts were habituated to evil and have not the obedient knowledge of his Ways and Works and Will So that he sware in his just displeasure that that Generation should not enter into the promised Land 12. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God 12. Take warning by these Israelites and see that there be not in any of you an evil unsound heart that is prepared by secret Unbelief to depart in Tryal from the Living God 13. But exhort one another daily while it is called To day lest any of you be hardned through the deceitfulness of sin 13. To this end one means appointed by God for your perseverance is speedily and daily to exhort and stir up one another the Pastors in the Church and Assemblies and all in their Places and Converse And the rather because Sin of which you are in danger is a deceitful thing and they that revolt are made believe that it is but a receiving of the Truth or a necessary Self-saving and no forsaking of Christ or Truth or Godliness N. Qu. But what if Rulers forbid us to meet daily for such Exhortation Answ God commandeth you to do it in the manner and time that the End requireth and no man can dispense with his Law The Christians for three hundred years assembled when forbidden Qu. But what if Christian Rulers forbid it Ans Christians have more Obligation than Heathens to do good but no more Authority to do evil or null God's Laws Qu. But what if Violence or Prisons restrain us Ans God requireth not Impossibilities 14. For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end 14. We are iâ—itially made partakers of Christ as our Saviour but if we will attain Salvation by him we must hold the subsisting faith or the confidence in which we have begun or which is our Principle firm to the end For Perseverance is made a Condition of the Promise of Salvation 15. Whilst it is said To day if ye will hear his voice harden not your hearts as in the provocation 16. For some when they had heard did provoke howbeit not all that came out of Egypt by Moses 15 16. The words tell us that some that heard after Deliverance from Egypt provoked God but it was not all 17. But with whom was he grieved forty years was it not with them that had sinned whose carcases fell in the wilderness 17. With whom was God so displeased as Grief here signifieth Nothing displeaseth him but sin It was with backsliding disobedient unthankful murmurers that would not rest in the Will and Word and Providence of God but must have their own carnal will fulfilled and so God in Justice killed them in the Wilderness after so many Miracles had led them many years towards the promised Land Take heed lest you follow them in the like sin to greater punishment for abusing greater mercies 18 19. And to whom sware he that they should not enter into his rest but to them that believed not So we see that they could not enter in because of unbelief 18 19. It was the sinning Unbelievers that he sware should not enter and it was because of their Unbelief that they could not enter Take heed therefore lest ye fall by Unbelief in Tryal for there is more required to our compleat Salvation than to our first part in Christ CHAP. IV. 1. LEt us therefore fear lest a
cruel Persecutors under all tryals and sufferings hold fast both our Hope and Faith and the open profession of it For he is faithful who hath promised us the endless felicity which will pay for all and exceed all our expectations 24. And let us consider one another to provoke unto love and to good works 24. Let none of us live meerly to our selves but set our selves with studious diligence to promote the Sanctity and Salvation of each other which is not done by vain janglings and faction but by provoking one another to love and to good works and each to be a common blessing in his place by profiting others 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching 25. Not forsaking either the more full Church-Assemblies or any Christian Converse and Communion by which ye may excite and edifie one another as some do out of cowardly fear of suffering and some through selfishness and want of brotherly love and through coldness in Religion And the more resolved should you be in this because the time of suffering is short and the day of your deliverance draws on and cannot be far off Note Qu. 1. What if the Rulers forbid Church-Assemblies or at least inferiour edifying Converse Ans So they did for three hundred years when yet Christians used it by command from Christ And Christian Princes as is said heretofore must do more good but are not authorized to do more mischief and forbid good than Heathens But yet though we may not statedly forbear the duties of Piety and Charity no more than Daniel did praying or the old Christians preaching and meeting when we can perform them 1. We may forbear this or that particular meeting or action when it would do more hurt than good 2. And when imprisonment or banishment make it impossible it can be no duty Qu. 2. Who be they that must exhort one another Ans Not every one that hath a proud self-conceit or masterly talkative disease may needlesly gather Assemblies to ease his stomach on pretence of duty But the truly qualified and called Pastors must exhort in Church-Assemblies by Office and occasionally such other well qualified men as he shall there call forth or allow And in inferiour occasional Converse or Meetings such qualified persons as have best ability and opportunities to do good Even as Overseers by Office relieve the poor but every man that can must do it in charity And as the Physician by calling must heal the sick and wounded but any in charity may offer such help as others need and he is able not usurping the Function of the Physician 26. For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins 27. But a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries 26 27. And the dreadful case of Apostates must deter you For if you wilfully forsake Christ and Christianity after you have received the knowledge of the truth of it by the Spirit all those miraculous Evidences by which it hath prevailed hitherto you must never look for another Saviour nor that Christ should come again to be sacrificed for you Reject him now and nothing remaineth but a dreadful expectation of his Vindictive Judgment when his Enemies that refused his Reign shall be brought forth to destruction Luke 19.27 Note Of this see before on chap. 6. what this sin is 28. He that despised Moses law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace 28 29. Capital presumptuous sins and contempt were punished by death by Moses Law And as Christ bringeth greater mercy the contempt of him deserveth far greater punishment when men by renouncing Christianity tread under foot the Son of God by calling him a crucified Deceiver and count the Blood of the Covenant which was shed to sanctifie them and reconcile them to God which they professing to believe were joyned with the Saints to be the blood of a justly crucified Malefactor and a prophane thing and thus do despight also to the Spirit of Grace which is Christ's Witness on Earth and by the Testimony of whose miraculous and sanctifying Gifts they once professed to believe in Christ and receive his Doctrine and now they will reproach these Gifts and Testimonies of the Spirit as delusions and not of the Spirit of God Note The falseness of their Doctrine who say that the Gospel is a bare absolute Promise and no Law and hath no proper threatning of penalty 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people 31. It is a fearful thing to fall into the hands of the living God 30 31. Note Grace puts us not out of fear of danger 2. None so dreadful as a Vindictive God And 3. Apostates who reject Christ and his Salvation fall into the hands of God's terrible Justice 32. But call to remembrance the former days in which after ye were illuminated ye endured a great fight of afflictions 33. Partly whilst ye were made a gazing stock both by reproaches and afflictions and partly whilst ye became companions of them that were so used 32 33. But remember what you have formerly suffered for Christ Will you lose all that Or cannot God strengthen you now when you should be grown stronger Remember how you endured to be made the common spectacle and scorn of men by your own sufferings for sufferers are usually disdained by the baser multitude and also by being the companions of those that suffered and openly owning them and bore part of their afflictions 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance 34. For I for one must bear you witness that in my bonds you did partake in my sufferings by compassion and also you took not only patiently but joyfully the loss and spoiling of your goods and bodily maintenance by the plunder and distreining of Persecutors And what made you do this but that you firmly believed yea knew by the witness in your selves attesting the Promises of Christ that you have as to right in Heaven a Treasure incomparably better than that which you lose and such as is endless and none can rob you of 35. Cast not away therefore your confidence which hath great recompence of reward 35. Do not then for nothing at last cast away the open bold owning of your Faith and Hope and with it all your Hope Labour and
3 4. Note 1. When Christ cometh to save men it casts the world into disturbance 2. The first that was troubled and rose up against Christ was the King because his cross interest was greatest 3. All Jerusalem is troubled with the King 5. And they said unto him In Bethlehem of Judea for thus it is written by the Prophet And thou Bethlehem in the land of Judah art not the least among the Princes of Judah for out of thee shall come a Governour that shall rule my people Israel 5 6. Note Bethlehem was the City of David's birth and of Christ's The Prophecy is in Mic. 5.2 a clear Prophesie of Christ but thou Bethlehem Ephratah tho thou be little among the thousands of Judah Thousands had their proper rulers yet out of thee shall he come forth unto me that is to be Ruler in Israel whose goings forth have been from of old from the days of Eternity 7. Then Herod when he had privily called the wise men enquired of them diligently what time the Star appeared 8. And he sent them to Bethlehem and said Go and seek diligently for the young child and when ye have found him bring me word again that I may come and worship him also 7 8. N. His malice contrived to have made use of the wise men to further his cruelty cloaking it with hypocrisie 9. When they heard the King they departed and â—o the Star which they saw in the East went before them till it came and stood over where the young child was 9. Note How this differed from other Stars and how it moved and directed them is not to be clearly apprehended by us at this distance of time and place who saw it not 10. When they saw the Star they rejoyced with exceeding great joy 10. They greatly rejoyced that God thus renewed their direction N. Some ancient Fathers thought that this Star was an Angel He maketh his Angels Spirits and his Ministers a flame of fire 11. And when they were come into the house they saw the young child with Mary his mother and fell down and worshipped him and when they had opened their treasures they presented to him gifts gold and frankincense and myrrhe 12. And being warned of God in a dream that they should not return to Herod they departed into their own countrey another way 11 12. They did their homage as sent by God And then God defeated the malice of Herod 13. And when they were departed behold the Angel of the Lord appeared to Joseph in a dream saying Arise and take the young child and flee into Egypt and be thou there till I bring thee word for Herod will seek the young child to destroy him 14. And when he arose he took the young child and his mother by night and departed into Egypt 13 14. N. God could have cut off Herod or secured Christ by other ways or miracles But to shew that he will not make miracles ordinary but work by usual means Christ must fly into Egypt a land of Heathen Enemies to be saved from the King and People of Israel such flight was not unlawful 15. And was there till the death of Herod that it might be fulfilled that was spoken of the Lord by the Prophet saying Out of Egypt have I called my Son 15. Note Whether the Prophet Hos 11.1 understood this of any more than Israels first deliverance from Egypt the Holy Ghost looked further and meant more even the case of Christ 16. Then Herod when he saw that he was mocked of the wise men was exceeding wroth and sent forth and slew all the children that were in Bethlehem and all the coasts thereof from two years old and under according to the time which he had diligently enquired of the wise men 16. Note Interest and malignity conjoyned made this King stick at no inhumane bloudy cruelty Innocency was no defence against him 17. Then was fulfilled that which was spoken by Jeremy the Prophet saying 18. In Ramah was there a voice heard lamentation and weeping and great mourning Rachel weeping for her children and would not be comforted because they are not 17 18. Tho it was another case that the Prophet meant God's Spirit might look to this Or the words may signifie This case was much like to that mentioned Jer. 31 15. and so speak but an allusion 19. But when Herod was dead behold an Angel of the Lord appeared in a dream to Joseph in Egypt 20. saying Arise and take the young child and his mother and go into the land of Israel for they are dead who sought the young childs life 21. And he arose and took the young child and his mother and came into the land of Israel 22. but when he heard that Archelaus did reign in Judea in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets he shall be called a Nazarene 19 c. Note 1. Still Christ is preserved by avoiding mens rage 2. The Jews called Christ a Nazarite from that place of his dwelling but he was truly Netser the branch and a Nazarene devoted to absolute purity of Whom Sampson's Order was a Type described also Numb 6. Lam. 4.7 Amos 2.11 12. This seemeth the sence by allusion CHAP. III. 1. IN those days came John the Baptist preaching in the Wilderness of Judea 2. And saying Repent ye for the Kingdom of Heaven is at hand 1 2. In those daies John as a Prophet inspired by God Baptized upon preaching in the Wilderness of Judea that the Kingdom of the Messiah long looked for was now just at hand and therefore they should by true Repentance be prepared for its Entertainment N. 1. It s called the Kingdom of Heaven because it is a Theocracy a Special Government of God by a saviour sent from Heaven to lead men to Heaven as distinct from the prophane Kingdomes of the World who look but to humane power and Laws and bodily prosperity 2. That of Mal. 3.7.2 3. Was here fulfilled The Jews longed for Christs coming supposing it would have exalted their Nations in temporal prosperity but could not endure him when he was for humility spirituality and a heavenly Kingdom 3. Tho repentance be always a duty it s specially necessary to our special and great mercies and our assurance of pardon by a saviour A purified mind and life are suitable to the consolation of Christ and the indwelling of the comforting Spirit 3. For this is he that was spoken of by the Prophet Esaias saying The voice of one crying in the Wilderness prepare ye the way of Lord make his paths streight 3. It was John that Isaiah prophesied of and foretold what his preaching should be Tho it be grace that prepareth for further grace mans duty must be used thereunto and
us we perish 23 24 25. N. The Ship is safe where Christ is tho he seem asleep 2. Yet dangers cast weak believers into fear 26. And he saith to them Why are ye fearful O ye of little faith Then he arose and rebuked the winds and the sea and there was a great calm 26. Great fears are the ordinary effects of sinful distrust and the symptomes of but little Faith 2. Get Christ on our side and he can command all the world to be for us or not to hurt us 27. But the men marvelled saying what manner of man is this that even the winds and the sea obey him 27. Note 1. Christs works proved that he was a Saviour fully to be trusted 2. Do but obey Christ and he will make all creatures obey him for your good and safety 28. And when he was come to the other side into the countrey of the Gergesenes there met him two possessed with devils coming out of the tombs exceeding fierce so that no man might pass by that way 28. That is two that were mad and possessed and acted by devils in their madness 29. And behold they cried out saying What have we to do with thee Jesus thou Son of God Art thou come hither to torment us before the time 29. And the Devils in them by the mens voice cried out saying Meddle not with us Jesus thou Son of God Increase not our torments before the appointed time of their increase 30. And there was a good way off from them a herd of many swine feeding 31. So the devils besought him saying If thou cast us out suffer us to go away into the herd of swine 30 31. And many Gentiles dwelling there who kept Swine and perhaps some Jews to sell tho they eat not Swines flesh there was a great herd of Swine and the Devils being a base sort of Spirits and bent to all mischief craved leave if they must be cast out to go into the Swine partly to mischief them and partly to discontent their owners 32. And he said to them Go And when they were come out they went into the herd of swine and behold the whole herd of swine ran violently down a steep place into the sea and perished in the waters 32. That is They were mad and in madness ran into the sea and were drowned 33. And they that kept them fled and went their ways into the city and told every thing and what was befaln the possessed of the devils 34. And behold the whole city came out to meet Jesus And when they saw him they besought him that he would depart out of their coasts 33 34. When they heard all this the whole City was moved with a desire to see so strange a man But the loss of their Swine made them intreat him to be gone and leave their coasts CHAP. IX 1. ANd he entred into a ship and passed over and came into his own city 2. And behold they brought to him a man sick of the palsie lying on a bed And Jesus seeing their faith said to the sick of the palsie Son be of good chear thy sins be forgiven thee 1 2 That is this disease which is the punishment of thy sin is remitted and thou shalt be healed 3. And behold certain of the Scribes said within themselves This man blasphemeth 4. And Jesus knowing their thoughts said Wherefore think ye evil in your hearts 5. For whether is it easier to say Thy sins are forgiven thee or to say Arise and walk 3 4 5. That is What is Forgiving the sin but forgiving the punishment of it And is one any harder than the other when it is the same thing 6. But that ye may know that the Son of man hath power on earth to forgive sins Then saith he to the sick of the palsie Arise take up thy bed and go unto thy house 7. And he arose and departed to his house 6 7. But your own senses shall tell you that I can forgive sin that is the punishment of sin on Earth Arise c. so he was healed before them and took up his bed and went home 8. And when the multitude saw it they marvelled and glorified God which had given such power unto men 8. It made them wonder and glorifie God that had sent a man with so great power into the world 9. And as Jesus passed forth from thence he saw a man named Matthew sitting at the receipt of custome and he saith to him Follow me And he arose and followed him 9. Matthew that wrote this a Toll-gatherer and at Christs call he immediately left all and followed him 10. And it came to pass as Jesus sate at meat in the house behold many publicans and sinners came and sate down with him and his Disciples 11. And when the Pharisees saw it they said to his Disciples Why eateth your master with publicans and sinners 10 11. N. The Pharisees pretended greater strictness than Christ in flying from other men as sinners But theâ— were not so strict in reforming themselves nor zealous of love and doing good 12. But when Jesus heard that he said unto them They that be whole need not a physician but they that are sick 12. My work is to save Souls and who but Sinners have need of a Saviour 13. But go ye and learn what that meaneth I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance 13. O ye that take on you to be the Teachers of the ignorant what great need have you to be taught and to study what that saying meaneth I will have mercy and not Sacrifice Mercy is a far greater and more pleasing work than Sacrifice Ceremonies or outward Rites And the greatest good is still to be preferred N. O how little do the Roman persecuting Clergy regard this 14. Then came to him the disciples of John saying Why do we and the Pharisees fast oft but thy disciples fast not 14. We and the Pharisees are stricter than thy Disciples We fast oft and ye do not 15. And Jesus said to them Can the children of the bride-chamber mourn as long as the bridegroom is with them But the days will come when the bridegroom shall be taken from them and hâ—â— shall they fast 15. The Messiah is the messâ—â—ger of the greatest joy It is a most joyful Marriage feast that I call them to and that is not the season of â—â—â—ng and mourning But when I am taken from them then fasting and patience in a malicious world will be more seasonable 16. No man putteth a piece of new cloath into an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse 17. Neither do men put new wine into old bottles else the bottles break and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved 16 17. As a piece
the priests in the temple profane the sabbath and are blameless 3 4 5. Your strictness and your accusation of my Disciples are but from your ignorance of the Scripture Have ye not read that hunger justified David and his company for eating the consecrated Bread which else none but the Priests might lawfully eat And that the Priests in the temple labour on the Sabbath and break the outward rest of the day which would be profanation did not the Temple service justifie it 6. But I say to you that in this place is one greater than the temple 6. But if the Temple service can justifie labour I am greater than the Temple and my service and authority can justifie it 7. But if ye had known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltless 7. If instead of ignorant preciseness for Ceremonies you had but learnt the true meaning of God in his preferring mercy before Sacrifice you would not have thought that Ceremonies and externals are commanded men for their hurt and must be observed against mercy to our selves or others Gods commands are all for mans good and he maketh not externals and ceremonies for a snare to hurt men You would not have censured the guiltless as sinners had you understood this Note This twice repeated most openly condemneth the Papal Church Government 8. For the Son of man is Lord even of the sabbath-day 8. And as Moses's Law was but to lead men to Christ in whom it is fulfilled so it cannot bind any against him and his authority and saving work for which works sake all things are delivered into his hands even the Law and Sabbath of which he is Lord. 9 10. And when he was departed thence he went into their Synagogue And behold there was a man who had his hand withered and they asked him saying Is it lawful to to heal on the sabbath-day that they might accuse him 9 10. Note That the ceremonial outward strictness of hypocrites is used to ensnare and hurt those that are not of their mind 11. And he said to them What man shall there be among you that shall have one sheep and if it fall into a pit on the sabbath-day will he not lay hold on it and lift it out 11. Will you not draw a sheep out of a pit on the Sabbath-day if you have but one 12. How much then is a man better than a sheep wherefore it is lawful to do well on the sabbath-days 12. It is lawfull to prefer and do a greater duty before a less 13. Then saith he to the man Stretch forth thy hand and he stretched it forth and it was restored whole like as the other 14. Then the Pharisees went out and held a council against him how they might destroy him 13 14. Note That it is part of the Religion of Hypocrites to destroy men for doing the greatest good against their Laws 15. But when Jesus heard it he withdrew himself from thence and great multitudes followed him and he healed them all 16. And charged them that they should not make him known 15 16. Note 1. It is a duty to avoid the hands of Murderers and Persecutors unless when our sufferings are like to do more good than our lives 2. Christ forbid them making him known partly to avoid the envy and rage of persecutors and partly because the time was not yet come till all his works set together with his Resurrection and Spirit should make up a full proof 17 18. That it might be fulfilled which was spoken by Esaias the prophet saying Behold my servant whom I have chosen my beloved in whom my soul is well pleased I will put my Spirit upon him and he shall shew judgment to the Gentiles 19. He shall not strive nor cry neither shall any man hear his voice in the streets 20. A bruised reed shall he not break and smoaking flax shall he not quench till he send forth judgment unto victory 21. And in his name shall the Gentiles trust 17 c. In all this he fulfilled what was prophesied by Isaiah Behold c. Him whom I have selected for this work of Salvation in whom I am well pleased as fulfilling all my will He shall have the fulness of the Spirit and he shall teach the Nations the way of Truth and Righteousness He shall not subdue men by tumults violence or wars but as the Prince of Peace and Grace he shall deal gently with the weak and cherish the least degree of goodness and pardon the faults of the penitent and not use severity of Justice till he have gathered his Church out of the world and overcome and judged his final enemies And it is he in whom all nations shall be blessed 22. Then was brought to him one possessed with a devil blind and dumb and he healed him insomuch that the blind and dumb both spake and saw 23. And all the people were amazed and said Is not this the son of David 22 23. This people were so astonished to see his works that they said Sure this is the Messiah the son of David 24. But when the Pharisees heard it they said This fellow doth not cast out devils but by Beel-zebub the prince of the devils 25. And Jesus knew their thoughts and said to them Every kingdom divided against it self is brought to desolation and every city and house divided against it self shall not sâ—and 26. And if Satan cast out Satan he is divided against himself how then shall his kingdom stand 24 c. The Pharisees could not deny the matter of fact it being notorious and therefore they had no shift left for their unbelief but saying that All such works are not of God The Prince of Devils to deceive the people giveth him power to cast out devils and do his miracles But Christ said If the Devil have a Kingdom he hath wit to preserve it Is it the Devils work to do good to mens Souls and Bodies If holy doctrine and casting out 〈◊〉 and healing the diseased be against Satan 〈…〉 then he is against himself if he be 〈…〉 Kingdom City or House will not stand 〈…〉 â—â—vidâ—d and fight against it self 27. 〈…〉 â—â—â—zâ—bub cast out devils by 〈…〉 â—â—â—en cast them out therâ—â—ore 〈…〉 be your judges 28. But if I cast out devils by the Spirit of God then the kingdom of God is come unto you 27 28. And if you think me a Conjurer and confederate with Satan what say you of your own Countreymen my Disciples who cast them out by the power they receive from me Are they all conjurers too Therefore they shall be witness against your unbelief and blasphemy But if all this be certainly done by me by no less power than the Spirit of God you should see that this is Gods attestation to me and that his Kingdom is come in which the Messiah is to conquer Satan and destroy his works 29. Or else how can one enter
but as a low familiar way as ignorant carnal men are capable of 2. The Prophecy nor Christ means not that its Gods intent to hide the truth lest it convert men but that this is the effect and event of their own wilfull neglect whereby their conversion is as effectually hindred as if they did it purposely lest they should be converted 16. But blessed are your eyes for they see and your ears for they hear 17. For verily I say to you that many Prophets and righteous men have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them 16 17. How great is Gods mercy to you that hath given you both teaching and understanding by which you are made capable of more I tell you prophets and righteous men of old did desire to see and hear what you do but it was not granted them but reserved for you 18 19. Hear ye therefore the parable of the sower When any one heareth the word of the Kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this is he which receiveth seed by the way side 18 19. Note 1. By not understanding is meant also Not considering it to take it in 2. It is said to be sown in his heart only because it was by the sower so intended but not as there received 20. But he that received the seed into stony places the same is he that heareth the word and anon with joy receiveth it 21. Yet hath he not root in himself but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended 20 21. Note That the reason why such fall away was the want of rooting of the word is plain But whether such should be saved if they had died before they fell away is a controversie too long to be here handled and not so needful as some think 22. He also that received seed among the thorns is he that heareth the word and the cares of this world and the deceitfulness of riches choak the word and he becometh unfruitful 22. That is He loveth the wealth and prosperity of this world more than the Word and so that which he most loveth doth prevail against the other and he liveth more to the world than unto God and for the world will forsake his duty and Christ himself in strong temptations 23. But he that received seed into the good ground is he that heareth the word and understandeth it which also beareth fruit and bringeth forth some an hundred fold some sixty some thirty 23. Note Qu. What is it that makes the ground called Good before the receiving of the word Answ 1. There was a certain degree of faith which was a state of Salvation before Christ was personally known or preached as incarnate These persons that had this were good ground ready to hear the Gospel when it was preached Those that truly repented according to Johns Preaching were prepared to receive Christ 2. And those that faithfully obey that Light of Truth already revealed to them desiring more are better prepared for more than other men 24. Another parable put he forth to them saying The kingdom of heaven is like to a man that sowed good seed in his field 25. But while men slept his enemy came and sowed tares among the wheat and went his way 24 25. Another similitude he used to shew how the Church will be corrupted with Heresies and vices 26. But when the blade was sprung up and brought forth fruit then appeared the tares also 26. Note Heresies and Church corruptions appear not at first but when time and temptation ripen them 27. So the servants of the housholder came and said to him Sir didst thou not sow good seed in thy field from whence then hath it tares 27. Note Seeing God and his word are good it puzleth men to think how the Church and world come to be so bad 28. He said to them An enemy hath done this The servants said to him Wilt thou then that we go and gather them up 29. But he said Nay left while ye gather up the tares ye root up also the wheat with them 28 29. N. 1. Satan is the sower of Heresie and Vice whoever be his Ministers 2. Ministers and others are more inclined to vindictive severity oft than Christ is 3. God forbeareth the hypocrites and wicked not through in difference but lest the godly suffer by their destruction 4. Christ oft denieth the revengeful and severe desires of his servants 30. Let them both grow together till the harvest and in the time of harvest I will say to the reapers Gather ye together first the tares and bind them in bundles to burn them but gather the wheat into my barn 30. Note 1. Gods delay to execute his judgment on the wicked is no sign of their safety Their misery will surely come at last 2. We must not misinterpret Gods patience with the ungodly 31. Another parable put he forth to them saying The kingdom of heaven is like to a grain of mustard-seed which a man took and sowed in his field 32. Which indeed is the least of all seeds but when it is grown it is the greatest among herbs and becometh a tree so that the birds of the air come and lodge in the branches thereof 31. As a grain of Mustard-seed is one of the smallest sort of seeds and yet becometh a plant like a tree c. So the Kingdom of the Messiah beginneth in a few poor men but shall become a Kingdom that shall flourish in the World so that worldly men shall obtrude into it for worldly ends and desire the protection of Christian Governours Note That the Mustard-plant was much greater in Judea than it is with us 33. Another parable spake he unto them The Kingdom of Heaven is like to leaven which a woman took and hid in three measures of meal till the whole was leavened 33. As a little leaven doth leaven a great quantity of meal so the Gospel shall convert a few at first where it comes and afterward by the help of those few whole Towns and Countries shall turn Christians and own the Truth 34. All these things spake Jesus to the multitude in parables and without a parable spake he not to them 35. That it might be fulfilled which was spoken by the prophet saying I will open my mouth in parables I will utter things which have been kept secret from the foundation of the world 34 35. Thus Jesus taught them only by Similitudes as it is written c. I will utter great and excellent Mysteries which former ages have not known and that by the way of familiar Similitudes 36. Then Jesus sent the multitude away and went into the house and his disciples came to him saying Declare to us the parable of the tares of the field 36.
the exercise of faith and praise to Christ 34. And when they were gone over they came into the land of Genesaret 35. And when the men of that place had knowledge of him they sent out into all the countrey round a-about and brought to him all that were diseased 36. And besought him that they might only touch the hem of his garment and as many as touched were made perfectly whole 34 c. N. What great cause have we to trust a Saviour so able and willing to save Body and Soul and to believe his word CHAP. XV. 1. THen came to Jesus Scribes and Pharisees which were of Jerusalem saying 2. Why do thy disciples transgress the traditions of the elders for they wash not their hands when they eat bread 1 2. N. Poor Souls that know not God do take up with ceremonies of their own and their forefathers making and put the name of Religion on these to cheat themselves when such things are not so much as an image of true Religion O what base thoughts have these men of God who think he is pleased or displeased with men as they keep or neglect such trifles 3. But he answered and said to them Why do ye also transgress the commandment of God by your traditions 3. N. The Rebels that break Gods Laws by their Laws yet charge Gods servants with sin for not keeping their Laws and Traditions against Gods Laws They think Gods Laws too many and too strict and yet make more of their own and are precise for keeping them 4. For God commanded saying Honour thy father and mother and he that curseth father or mother let him die the death 5. But ye say Whosoever shall say to his father or mother It is a gift by whatsoever thou mightest be profited by me 6. and honour not his father or his mother he shall be free thus ye have made the commandment of God of none effect by your tradition 4 5 6. Gods command to honour Parents binds you to relieve them if they be in want And duty to Parents is so great that contempt of them deserves death But ye have like hypocrites got a trick to pretend to devote your estates to God that you may defeat your parents and so quite frustrate Gods commandment 7. Ye hypocrites well did Esaias Prophecy of you saying 8. This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me 9. But in vain do they worship me teaching for doctrines the traditions of men 7 8 9. Note 1. It is the part of hypocrites to pretend Religion for lip labour and Traditions and Ceremonies of their own and think God is honoured and pleased with the injunctions and Canons of men while they break Gods Commands anâ— hate and persecute those that keep them 2. This humane Religion of hypocrites is vain and worse than vain It is lost labour and sinful prophanation 10. And he called the multitude and said to them Hear and understand 11. Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man 10 11. It is not the quality or uncleanness of your food that is sin and soul defilement but it is sinful words and deeds the product of sinful hearts that God will charge on you as your uncleanness 12. Then came his disciples and said to him Knowest thou that the Pharisees were offended when they heard this saying 12. Note Erroneous men and hypocrites are offended at the clearest truth which crosseth their old opinions and way 13. But he answered and said Every plant which my heavenly Father hath not planted shall be rooted up 14. Let them alone they be blind leaders of the blind And if the blind lead the blind they shall both fall into the ditch 13 14. Their Opinions and Traditions and their Sect in making a Religion of these are not of God but of their own invention and therefore God will root them up God will not bless Humane Religions Let them alone a while their judgment is near They and their Disciples as blind Leaders and followers will fall into the ditch of temporal and eternal perdition 15. Then answered Peter and said to him Declare to us this parable 16. And Jesus said Are ye also yet without understanding 17. Do not ye yet understand that whatsoever cometh in at the mouth goeth into the belly and is cast out into the draught 18. But those things which proceed out of the mouth come forth from the heart and they defile a man 15 c. Meat that passeth through a man cannot defile his Soul but it is the products of a sinful heart that defile it 19. For out of the heart proceeds evil thoughts murthers adulteries fornications thefts false-witness blasphemies 20. These are the things which defile a man But to eat with unwashen hands defileth not a man 19 20. It is out of a sinfull heart that all sins proceed as evil thoughts and designs c. Note The heart it self is not here excluded from guilt but included as the defiled and defiling cause of all actual sin 21. Then Jesus went thence and departed into the coasts of Tyre and Sydon 22. And behold a woman of Canaan came out of the same coasts and cried to him saying Have mercy on me O Lord thou Son of David my daughter is grievously vexed with a devil 21 22. Then he went to the borders of Israel near the Heathen Countrey and a heathen Canaanitish or Syropheniâ—ian woman hearing of his fame went to him and begged of him to heal her daughter vexed with a Devil 23. But he answered her not a word And his disciples came and besought him saying Send her away for she crieth after us 24 But he answered and said I am not sent but to the lost sheep of the house of Israel 23 24. Dismiss her that she trouble us not He said My personal Ministery is to be to the straying Jews and not to the Heathens 25. Then came she and worshipped him saying Lord help me 26. But he answered and said It is not meet to take the childrens bread and cast it to the dogs 27. And she said Truth Lord yet the dogs eat the crums which fall from their masters table 25 c. To give that which is designed for Israel to Heathens is but like casting the Childrens bread to Dogs She said It is true Lord and I confess my self to be but as one of the Dogs and claim not the Childrens portion but if I have as dogs the crums that fall they will have never the less 28. Then Jesus answered and said to her O woman great is thy faith Be it unto â—hee even as thou wilt And her daughter was made whole from that very hour 28. Note Great faith maketh men capable of great mercies even of having what they justly desire 29. And Jesus departed thence and came nigh unto the sea of Galilee
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
the length but their hypocrisie and oppressing cruelty Only good is fit to cover evil 15. Wo to you Scribes and Pharisees hypocrites for ye compass sea and land to make one proselyte and when he is made ye make him twofold more the child of hell than your selves 15. Ye are very diligent to convert men to your Religion and make them more guilty and more fierce against Christians than your selves 16. Wo to you ye blind guides who say Whosoever shall swear by the temple it is nothing but whosoever shall swear by the gold of the temple he is a debtor 16. By a foolish distinction you feign a man not bound to keep his oath nor guilty if he breâ—k it who sweareth by the Temple and yet say he is bâ—und that sweareth by the gold of the Temple as more holy 17. Ye fools and blind for whether is greater the gold or the temple that sanctifieth the gold 17. Is not the Temple consecrated to God before its Gold which is but an accident to the Temple 18. And whoever shall swear by the altar it is nothing but whoever shall swear by the gift that is upon it he is guilty 19. Ye fools and blind for whether is greater the gift or the altar that sanctifieth the gift 18 19. Is not the Altar consecrated before the Gift on which the gift must be offered if consecrated Qu. Doth not Christ here cross his own Law by calling them Fools and Blind Answ No It is railing and reproach by venting hurtful passion which he forbids But for a Friend or a Preacher to convince men of the folly of sinning and reprove it is a duty 20 21 22. Whoso therefore sweareth by the altar sweareth by it and by all things thereon And whoso shall swear by the temple sweareth by it and by him that dwelleth therein And whoso shall swear by heaven sweareth by the throne of God and by him that sitteth thereon 20 c. The Altar is to be taken as relating to the Offering and the Temple and Heaven as relating to God in the sence of the Oath 23. Wo to you Scribes and Pharisees hypocrites for ye pay tythes of mint and anise and cummin and have omitted the weighty matters of the law judgment mercy and saith these ought ye to have done and not to leave the others undone 23. What hypocrâ—ie is it to be precise in Tything and triâ—ing small things and to neglect the great duties of the Law just iâ—â—ging mercy and faithful dealing with all these 〈…〉 which you should have first done with greaâ—est zâ—â—l â—nd care and the small things to come in their proper place 24. Ye blind guides who strain at a gnat and swallow a camel 24. N. They may be â—â—â—rply reproved as blind guides who place their Religion in Ceremonies and small things while they omit Justice Mercy Fidelity and such great duties 25. Wo to you Scribes and Pharisees hypocrites for ye make clean the outside of the cup and of the platter but within they are full of extortion and excess 25. You wash the outside of your Cups and Platers but what contain they within but the Drink and the Meat which you have got by extortion and use to intemperance and excess 26. Thou blind Pharisee cleanse first that which is within the cup or platter that the outside of them may be clean also 26. See that thy Dish and Cup contain not the fruit of extortion nor the food of fleshly lust and do thus by thy heart also as well as by thy cup and dish 27. Wo to you Scribes and Pharisees hypocrites for ye are like to whited sepulchres which indeed appear beautiful outward but are within full of dead mens bones and of all uncleanness 28. Even so ye also outwardly appear righteous to men but within ye are full of hypocrisie and iniquity 27.28 So ye are adorned with your outward Ceremonies and Legal and Traditional observances but within are Hypocrites and wicked 29. Wo to you scribes and pharisees hypocrites because ye build the tombs of the prophets and garnish the sepulchres of the righteous 30. And say if we had been in the days of our fathers we would not have been partakers with them in the blood of the prophets 31. Wherefore ye be witnesses unto your selves that ye are the children of them which killed the prophets 32. Fill ye up then the measure of your Fathers 29. c. As Hypocrites ye honour by your Ceremonies Words the memory of the Prophets and Righteous men whom your Fathers Murdered and you say you would not have done it and yet you do the same and worse You confess that you are the off-spring of those Murderers and therefore lyable to be plagued for your Fore-fathers sins if you Repent not No wonder if you imitate them and fill up the measure till you be ripe for Vengeance 33. Ye serpents ye generation of vipers how can ye escape the damnation of hell 33. How can ye escape Damnation who are the Seed of such Serpents and Vipers of the same nature and go on in the same way of sin 34. Wherefore behold I send unto you Prophets and wise men and Scribes and some of them ye shall Kill and Crucifie and some of them shall ye scourge in your Synagogues and Persecute them from city to city 35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel to the blood of Zacharias son of Barachias whom ye slew between the Temple and the Altar 36. Verily I say to you All these things shall come on this Generation 34. c. I foretel you now what will befall you I will send unto you yet greater Prophets c. And thus you will use them And so when you have filled up the measure of your National Sin the Destruction deserved by your Ancestors but suspended by the patienâ—e and long-suffering of God shall be suspended no longer but shall fall on this forsaken Generation and God will remember all at once in the day that he dreadfully destroyeth you N. 1. Whether this Zacharias was the Son of Jehojada in Joash days and the Name of Barachias slipt into the Text by some Scribes conjecture out of the Description of the Prophet Zachary or whether it were any other is of no great Moment 2. The Sins of their Ancestors are said to be punished on that Generation 1. Because it being a National Punishment was procured by National Sins which is made up of many Ages 2. Because Children derive Nature and Guilt in part from Parents Sin and not from Adam onely as the whole History of Scripture sheweth 3. Because they sinned as their Ancestors did The Sin here described is much like theirs now who Canonize the Saints whom their Ancestors Persecuted and Murdered and keep Holidays for them and visit their Shrines and carry their Relicks and account their Names the Honour of their Church and at the same time
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
need of the physitian but they that are sick I came not to call the righteous but sinners to repentance 15. c. N. 1. The Hypocrite Pharisees wil be more strict and holy than Christ if separating from others and aggravating other mens Sins and justifying themselves were Holiness 2. I came to be a Saviour to Sinners by calling them to Repentance that they may be Converted and Forgiven If you are no Sinners I am no Saviour for you 18. And the disciples of John and the Pharisees used to fast and they come and say to him Why do the disciples of John and the Pharisees fast but thy disciples fast not 19. And Jesus said to them Can the children of the bride-chamber fast while the bridegroom is with them as long as they have the bridegroom with them they cannot fast 20. But the dayes will come when the bridegroom shall be taken from them and then they shall fast in those dayes 18. Why do you think you merit by your fasting which is to be used only in its season You use not to fast but feast at your Marriages my presence is more joyful to them than a Marriaged feast when I am ascended and they are exposed to the scorn and persecution of men they shall fast Humiliation will be more suitable to their outward state tho they inwardly rejoyce 21. No man also seweth a piece of new cloth on an old garment else the new piece that filled it up taketh away from the old and the rent is made worse 22. And no man putteth new wine into old bottles else the new wine doth burst the bottles and the wine is spilled and the bottles will be marred but new wine must be put into new bottles 21.22 They are not yet fit for austerities 23. And it came to pass that he went through the corn fields on the sabbath-day and his disciples began as they went to pluck the ears of corn 24. And the Pharisees said to him Behold why do they on the sabbath-day that which is not lawful 23.24 Ceremonious Hypocrites will be still strickter then Christ in the Ceremonious part while they violate morals 25. And he said to them Have ye never read what David did when he had need and was hungry he and they that were with him 26. How he went into the house of God in the daies of Abiathar the high Priest and eat the shew-bread which is not lawful to eat but for the Priests and gave also to them which were with him 25. c. Do you not know that precepts of rites and ceremonies give place to necessity and precepts of Charity and self preservation And that Davids instance proveth this in the daies of Abiathar a little before he was High Priest even in his father Abimeleohs Priest-hood he and his company did eate the hallowed bread which without necessity had not been lawful 27. And he said to them The sabbath is made for man and not man for the sabbath 28. Therefore the son of man is LORD also of the Sabbath 27.28 The sabbath is appointed to be a meanes of the good of Man and not man a meanes of it And no meanes is to be used against its end but 〈◊〉 it even the good of Man And therefore I 〈…〉 to settle the Laws of grace as conducing to 〈◊〉 recovery and good of man have power of dispensation or alteration of the Sabbath as shall tend to the ends of mans good and Salvation CHAP. III. 1. ANd he entred again into the synagogues and there was a man there which had a withered hand 2. And they watched him whether he would heal him on the sabbath-day that they might accuse him 1.2 N. Malignity is not restrained by Miracles 3. And he saith to the man that had the withered hand Stand forth 4. And he saith to them Is it lawful to do good on the sabbath-day or to do evil to save life or to kill but they held their peace 3.4 Do you ceremonious murderers that lay wait for my life now keep the sabbath and do I break it by saving mens lives 5. And when he had looked round about on them with anger being grieved for the hardness of their hearts he saith to the man Stretch forth thine hand And he stretched it out and his hand was restored whole as the other 5. N. 1. Anger and grief for mens sin were justified by Christs example 2. A hard heart can sin against Miracles and Mercy 6. And the Pharisees went forth and straightway took counsel with the Herodians against him how they might destroy him 6. N. Its folly to doubt whether there be Devils while Devils incarnate dwell among us what else but Devils sure could make ceremonious hypocrites consult with Politike Royalists to destroy the Son of God for saving mens health and lives by Miracle Quer. Whether if this withered hand had been their own they would have plotted to kill him that would have cured them by a Miracle as a sabbath Breaker And whether their successours would silence and imprison Godly Ministers if they could cure them of all their sicknesses and help them to preferment and give them money to feed their lusts 7. But Jesus withdrew himself with his disciples to the sea and a great multitude from Galilee followed him and from Judea 7. N. They that will drive away mercy from them shall be without it and speed as they choose and those that follow after Christ and mercy sincerely shall have their 〈◊〉 8. 〈◊〉 from Jerusalem and from Idumea and from beyond Jordan and they about Tyre and Sidon a great Multitude when they heard what great things he did came unto him 9. And he spake to his disciples that a small ship should wait on him because of the multitude lest they should throng him 10. For he had healed many insomuch that they pressed upon him for to touch him as many as had plagues 9.10 Were men but as regardful of their Souls as of their bodies how universally and joyfully would Christianity and Godliness be received 11. And unclean spirits when they saw him fell down before him and cried saying Thou art the Son of God 12. And he straightly charged them that they should not make him known 11.12 N. He would not have the Devil preach the Gospel lest it should bring it under supicion 13. And he goeth up into a mountain and calleth unto him whom he would and they came unto him 14. And he ordained twelve that they should be with him and that he might send them forth to preach 13.14 N. Apostles were witnesses and preachers but not Lords nor Silencers nor Persecutors 15. And to have power to heal sicknesses and to cast out devils 15. N. But not to do mischief and promote the Devils Kingdom by fighting against love and Godliness 16. And Simon he surnamed Peter 17. And James the son of Zebedee and John the brother of James and he surnamed them Boanerges which is The sons of
9. And he asked him What is thy name and he answered him saying My name is Legion for we are many 9. N. Spirits lose not their individuation by falling into one common soul 2. Seeing the greatest multiplicity is among the least of beings there are more Boughs and Sprigs than Trunks of Trees more Flyes than men c. It seems that the very nature of Devils is debased with their quality and they are not now of so light a spiritual nature as they were before their fall if there were so great a number to afflict one man 10. And he besought him much that he would not send them away out of the countrey 11. Now there were nigh to the mountains a great herd of swine feeding 12. And all the devils besought him saying Send us into the swine that we may enter into them 13. And forthwith Jesus gave them leave And the unclean spirits went out and entred into the swine and the herd ran violently down a steep place into the sea they were about two thousand and they were choaked in the sea 10 c. Let us play a small game rather than none It will somewhat abate our pain to do some mischief tho a less and not to be imprisoned in the deep N. The reason why Devils hurt us no more is because God will not give them leave 14. And they that fed the swine fled and told it in the city and in the countrey And they went out to see what it was that was done 15. And they come to Jesus and see him that was possessed with the devil and had the Legion sitting and cloathed and in his right mind and they were afraid 16. and they that saw it told them how it befel to him that was possessed with the devil and also concerning the swine 17. And they began to pray him to depart out of their coasts 14. c. N. When they were healed by Christ they followed him But when they lost their Swine by him they would be rid of him 18. And when he was come into the ship he that had been possessed with the devil prayed him that he might be with him 19. Howbeit Jesus suffered him not but saith to him Go home to thy friends and tell them how great things the Lord hath done for thee and hath had compassion on thee 20. And he departed and began to publish in Decapolis how great things Jesus had done for him and all men did marvel 18. c. N. All must honour God in their places but not all in one place and station 21. And when Jesus was passed over again by ship unto the other side much people gathered unto him and he was nigh unto the sea 22. And behold there cometh one of the rulers of the synagogue Jairus by name and when he saw him he fell at his see 23. And besought him greatly saying My little daughter lyeth at the point of death I pray thee come and lay thy hands on her that she may be healed and she shall live 24. And Jesus went with him and much people followed him and througed him 21. N. Each Synagogue had more than one Ruler 2. It was then a great mercy to be Afflicted For such came to Christ for help while others maligned him 25. And a certain woman which had an issue of Blood twelve years 26. And had suffered many things of many Physicians and had spent all that she had and was nothing bettered but rather grew worse 27. When she had heard of Jesus came in the press behind and touched his garment 28. For she said If I may but touch â—is clothes I shall be whole 29. And straightway the fountain of her blood was dryed up and she felt in her body that she was healed of that plague 25. c. N. Her strong Faith prepared her for a speedy cure 30. And Jesus immediately knowing in himself that vertue was gone out of him turned him about in the press and said Who touched my cloathes 31. And his disciples said to him Thou seest the multitude thronging thee and sayest thou Who touched me 32. And he looked round about to see her that had done this thing 33. But the woman fearing and trembling knowing what was done in her came and fell down before him and told him all the truth 34. And he said to her Daughter thy faith hath made thee whole go in peace and be whole of thy plague 31. c. N. Many touched his cloathes that were never the better so many use his name when they that use it in Faith are healed 2. She feared Christ was angry with her when he healed her 35. While he yet spake there came from the ruler of the synagogues house certain which said Thy daughter is dead why troublest thou the master any further 36. As soon as Jesus heard the word that was spoken he saith to the ruler of the Synagogue Be not afraid onely believe 35. c. Take heed lest distrust deprive thee of thy desire 37. And he suffered no man to follow him save Peter and James and John the brother of James 38. And he cometh to the house of the ruler of the synagogue and seeth the tumult and them that wept and wailed greatly 39. And when he was come in he saith unto them Why make ye this ado and weep the damsel is not dead but sleepeth 40. And they laughed him to scorn but when he had put them all out he taketh the father and the mother of the damsel and them that were with him and entreth in where the damsel was lying 41. And he took the damsel by the hand and said to her Talitha Cumi which is being interpreted Damsel I say unto thee arise 42. And straitway the damsel arose and walked for she was of the age of twelve years and they were astonished with a great astonishment 43. And he charged them straitly that no man should know it and commanded that something should be given her to eat 37. c. N. It was needful that he on whom all must trust for Life Everlasting should shew that he hath the power of Life and Death Yet would not have it divulged to avoid untimely Persecution CHAP. VI. 1. AND he went out from thence and came into his own country and his disciples followed him 2. And when the sabbath-day was come he began to teach in the synagogue and many hearing him were astonished saying From whence hath this man these things and what wisdom is this which is given unto him that even such mighty works are wrought by his hands 3. Is not this the carpenter the Son of Mary the brother of James and Joses and of Judas and Simon and are not his sisters here with us and they were offended at him 2. Because they knew his visible Original and Education and Kindred to be like other of their Neighbours they were by this made backward to believe him to be the Son of God 4. And
Jesus said to them A prophet is not without honour but in his own country and among his own kindred and in his own house 4. It is usual for Prophets to be least set by at home where men that see their Natural Original yet see not the Spirit of God in them nor know his operations 5. And he could there do no mighty work save that he laid his hands upon a few sick folk and healed them 6. And he marvelled because of their unbelief And he went round about the villages teaching 5. It was not for want of Power in Christ but because they were uncapable receivers Thus Sin goes on from bad to worse Unbelief deprived them of the Miracles that should have cured it 7. And he called to him the twelve and began to send them forth by two and two and gave them power over unclean spirits 7. He assigned not to any one a singular Province but set them by Two's of which no one was Ruler of another 8. And commanded them that they should take nothing for their journey save a staff onely no scrip no bread no money in their purse 9. But be shod with sandals and not put on two coats 10. And he said to them In what place soever ye enter into an house there abide till ye depart from that place 8. c. N. This is no binding Example to all Preachers 11. And whosoever shall not receive you nor hear you when ye depart thence shake off the dust under your feet for a testimony against them verily I say to you It shall be more tollerable for Sodom and Gomorrah in the day of Judgment then for that city 11. N. Rejecting the greatest Mercy and Gospel-light deserveth the greatest punishment in Hell What then will become of Persecutors 12. And they went out and preached that men should repent 12. N. Repentance is as real a part of the Gospel as Faith And repenting of Unbelief as it signifyeth Conversion is Faith it self Alas that so reasonable a duty as Repenting should be so hardly obtained 13. And they cast out many devils and anointed with oyl many that were sick and healed them 13. And when the Miraculous Power ceaseth the ceremony of Anointing ceaseth 14. And king Herod heard of him for his name was spread abroad and he said that John the Baptist was risen from the dead and therefore mighty works do shew forth themselves in him 14. N. Herod believed the Immortality of the Soul else he could not have believed the Resurrection 15. Others said That it is Elias And others said That it is a prophet or as one of the prophets 16. But when Herod heard thereof he said It is John whom I beheaded he is risen from the dead 15.16 His Conscience put him in fear of John 17. For Herod himself had sent forth and laid hold upon John and bound him in prison for Herodias sake his brother Philips wife for he had married her 17. N. He could bear the guilt but not the reproofe But God will make the proudest bear more 18. For John had said to Herod It is not lawful for thee to have thy brothers wife 18. N. He that hath a call to tell Kings of their Sin must do it faithfully 19. Therefore Herodias had a quarrel against him and would have killed him but she could not 19. N. See the bloody mind of a wicked Queâ—â— The cause of Johns Death is but fore-telling a Sinner of his Sin 20. For Herod feared John knowing that he was a just man and an holy and observed him and when he heard him he did many things and heard him gladly 20. His Conscience telling him that John was a Just and Holy man made him reverence him and do many things which John Preached to him and hear him with some pleasure but could not leave his Sin 21. And when a convenient day was come that Herod on his birth-day made a supper to his lords high captains and chief estates of Galilee 22. And when the daughter of the said Herodias came and danced and pleased Herod and them that sate with him the king said unto the damsel Ask of me whatsoever thou wilt and I will give it thee 23. And he sware unto her Whatsoever thou shalt ask of me I will give it thee unto the half of my kingdom 21. c. N. 1. Yet will such wretches lose the Kingdom of Heaven rather than let go a base lust for God so much more liberal are they to their Flesh and fellow-Sinners 24. And she went forth and said unto her mother What shall I ask And she said The head of John the Baptist 25. And she came in straightway with haste unto the king and asked saying I will that thou give me by and by in a charger the head of John the Baptist 24.25 N. Blood and Revenge is by a Lustful Woman preferred before half a Kingdom such are the Enemies of holy men 26. And the king was exceeding sorry yet for his oaths sake and for their sakes which sate with him he would not reject her 26. All unwillingness and sorrow for Sin is not true Repentance but that which is more effectual against Sin than the temptation is for it 27. And immediately the king sent an executioner and commanded his head to be brought and he went and beheaded him in the prison 28. And brought his head in a charger and gave it to the damsel and the damsel gave it to her mother 27.28 This wicked bloody King wanted not an Executioner to do his Will in the most heynons Sin 29. And when his disciples heard of it they came and took up his corps and laid it in a tomb 30. And the Apostles gathered themselves together unto Jesus and told him all things both what they had done and what they had taught 29.30 Of their Doctrine and Miracles 31. And he said unto them Come ye your selves apart into a desert place and rest a while for there were many coming and going and they had no leisure so much as to eat 32. And they departed into a desert place by ship privately 33. And the people saw them departing and many knew him and ran a foot thither out of all cities and out went them and came together unto him 33. N. Fervent desire is very diligent and laborious 34. And Jesus when he came out saw much people and was moved with compassion toward them because they were as sheep not having a shepherd and he began to teach them many things 35. And when the day was now far spent his disciples came to him and said This is a desert place and now the time is far passed 36. Send them away that they may go into the country round about and into the villages and buy themselves bread for they have nothing to eat 37. He answered and said to them give ye them to eat And they say to him Shall we go and buy two hundred penny-worth of bread and give
cannons could loose men from Gods commands As if a cannon should forbid men to give to the poor or to preach the Gospel or worship God who is bound to it by Gods Law 14. And when he had called all the people unto him He said to them Hearken to me every one of you and understand 15. There is nothing from without a man that entring into him can defile him but things which come out of him those are they which defile a man 16. If any man hath ears to hear let him hear 14 c. N. He speaketh of defiling by Guilt 17. And when he was entred into the house from the people his disciples asked him concerning the parable 18. And he saith to them Are ye so without understanding also do ye not perceive that whatsoever thing from without entereth into the man it cannot defile him 19. Because it entereth not into his heart but into the belly and goeth out into the draught purging all meats 17. c. Meat maketh not a sinful heart or will as such 20. And he said That which cometh out of the man that defileth a man 21. For from within out of the heart of men proceed evil thoughts adulteries fornications murders 22. Thefts covetousness wickedness deceit lasciviousness an evil eye blasphemy pride foolishness 23. All these evil things come from within and defile the man 23. These make him a sinner and guilty And so do gluttony and drunkenness but not as Meat and Drink but as sinful excess 24. And from thence he arose and went into the borders of Tyre and Sidon and entred into a house and would have no man know it but could not be hid 25. For a certain woman whose young daughter had an unclean Spirit heard of him and came and fell at his feet 26. The woman was a Greek a Syrophenician by nation and she besought him that he would cast forth the devil out of her daughter 27. But Jesus said to her Let the children first be filled for it is not meet to take the childrens bread and to cast it unto the dogs 26. N. Phaenice and Canaan were one place 27. I am sent first to the Israelites Gods peculiar people to whom you Canaanitos go for dogs and must not have their part 28. And she answered and said to him Yes Lord yet the dogs under the table eat of the childrens crumbs 29. And he said to her For this saying go thy way the devil is gone out of thy daughter 30. And when she was come to her house she found the devil gone out and her daughter laid upon the bed 28. c. N. Not for the wittiness of her saying but for the Faith and Importunity They that will take no denyal of Christ shall have no denyal 31. And again departing from the coasts of Tyre and Sidon he came unto the sea of Galilee through the midst of the coasts of Decapolis 32. And they bring unto him one that Was deaf and had an impediment in his speech and they beseech him to put his hand upon him 33. And he took him aside from the multitude and put his fingers into his ears and he spit and touched his tongue 34. And looking up to heaven he sighed and saith to him Ephphata that is Be opened 35. And straightway his ears were opened and the string of his tongue loosed and he spake plain 36. And he charged them that they should tell no man but the more he charged them so much the more a great deal they published iâ— 37. And were beyond measure astonished saying He hath done all things well he maketh both the deaf to hear and the dumb to speak 33. Christs looking up to heaven and sighing implyeth some more than ordinary difficulty in the cure Bodily mercies are magnified by all CHAP. VIII 1. IN those days the multitude being very great and having nothing to eat Jesus called his disciples to him and saith to them 2. I have compassion on the multitude because they have now been with me three days and have nothing to eat 3. And if I send them away fasting to their own houses they will faint by the way for divers of them came from far 2. Christs compassion is our great consolation and ground of trust 4. And his disciples answered him From whence can a man satisfie these men with bread herein the wilderness 5. And he asked them How many loaves have ye and they said seven 6. And he commanded the people to sit down on the ground and he took the seven loaves and gave thanks and brake and gave to his disciples to set before them and they did set them before the people 7. And they had a few small fishes and he blessed and commanded to set them also before them 8. So they did eat and were filled and they took up of the broken meat that was left seven baskets 9. And they that had eaten were about four thousand and he sent them away N. It s like their loaves then were but like our cakes by the custom of breaking them 10. And straightway he entred into a ship with his disciples and came into the parts of Dalmanutha 11. And the Pharisees came forth and began to question with him seeking of him a sign from heaven tempting him 10 11. They would trie whether he were the Son of God by a sign from heaven of their own choosing 12. And he sighed deeply in his spirit and saith Why doth this generation seek after a sign verily I say to you there shall no sign be given this generation 12. He deeply groaned in grief for their obdurateness and said Have not this kind of men had signs enough to convince them Must they further chuse what Miracles they shall have Verily no such desire of these perverse men shall be satisfied the miracle of my resurrection they shall have 13. And he left them and entring into the ship again departed unto the other side 14. Now the Disciples had forgotten to take bread neither had they in the ship with them more than one loaf 15. And he charged them saying Take heed beware of the leven of the Pharisees and of the leven of Herod 15. The dangerous enemies of the Gospel are the Ceremonious Pharisees and the King Herod a jealous Roman Governour Take special heed that the Pharisees seduce you not by their deceits nor the King and his Officers affright you not from the Faith by his cruelty 16. And they reasoned among themselves saying It is because we have no bread 17. And when Jesus knew it he saith to them Why reason ye because ye have no bread perceive ye not yet neither understand have ye your heart yet hardened 18. Having eyes see ye not and having ears hear ye not and do ye not remember 19. When I brake the five loaves among five thousand how many baskets full of fragments took ye up and they said Twelve 20. And when the seven among four thousand how many
To forsake them for Christ is rather to displease them or part with them than with Christ and our Duty when they stand in Competition as comforts or in opposition as adversaries It is not to forsake them in Passion or for want of due Love to them nor to go into a Monastery or as rebellious Prodigals or on any unjust cause 2. A hundred fold in this life is in value God will here do better for them in things of greater worth And all Christians shall be endeared to them in Love and Communion 32. And they were in the way going up to Jerusalem and Jesus went before them and they were amaz'd and as they followed they were afraid and he took again the twelve and began to tell them what things should happen to him 33. Saying Behold we go up to Jerusalem and the son of man shall be delivered up to the chief priests and to the scribes and they shall condemn him to death and shall deliver him to the Gentiles 34. And they shall mock him and shall scourge him and shall spit on him and shall kill him and the third day he shall rise again 32. When they were before put in fear of going to Jerusalem he told them again plainly what and how he must suffer and rise again N. Of all Prophecies this is the most confirming 35. And James and John the sons of Zebedee come unto him saying Master we would that thou shouldest do for us whatever we shall desire 36. And he said to them What would ye that I should do for you 37. They said to him Grant to us that we may sit one on thy right hand and the other on thy left hand in thy glory 35. c. They came with their Mother N. Tho this might shew a strong belief of his Resurrection and Kingdom if it were spoken as here placed next his telling them of his Death and Resurrection yet afterward this Faith seemeth to be almost forgotten And they were far from perfect while they were so selfish ambitious and presumptuous in their request 38. But Jesus said to them Ye know not what ye ask Can ye drink of the cup that I drink of and be baptized with the baptism that I am baptized with 38. It is meeter for you to consider whether you can suffer with and for me 39. And they said We can And Jesus said to them Ye shall indeed drink of the cup that I drink of and be baptized with the baptism that I am baptized with 40. But to sit on my right hand and on my left hand is not mine to give but it shall be given to them for whom it is prepared 39. N. Their purpose was good but not their self-confidence 40. It is to be given by way of reward to the most excellent and meet according to my Fathers Decree and not by me now by way of partial favour as Courtiers obtain of Princes 41. And when the ten heard it they began to be much displeased with James and John 41. N. Christ own followers and Apostles had their great displeasures at each other and indignation no wonder then if such arise in the Church now 2. It was then the aspiring Ambition of two that would have been above the rest that caused this breach and indignation No wonder if the same Cause have the same Effects and worse when it is in worse Men and in very many 42. But Jesus called them to him and saith unto them Ye know that they which are accounted to rule over the Gentiles exercise lordship over them and their great ones exercise authority upon them 43. But so shall it not be among you but whosoever will be great among you shall be your Minister 44. And whosoever of you will be the chiefest shall be servant of all 42. c. Jesus purposely thus decided the controversie You are not called to an Empire or Dominion The Rulers of the Nations exercise Lordship and Command on them But your Pre-eminence shall be Moral and he that is the worthiest in Humility and Serviceableness to the rest and in that Light and Love that fits them for it shall have the Chief Authority with you For his Wisdom and Service Reason and Love shall most prevail with Christians for respect in Church Affairs 45. For even the son of man came not to be ministred unto but to Minister and to give his life a ransom for many 45. Why should you set up a higher Dominion over one another than I have exercised over you Have not I been more a Servant to you in Teaching and Guiding you than you have been to me by any Service you have done me Have not I stooped to you all and will do even to Death 46. And they came to Jericho and as he went out of Jericho with his disciples and a great number of people blind Bartimeus the son of Timeus sate by the high-way side begging 47. And when he heard that it was Jâ—sus of Nazareth he began to cry out and say Jesus thou Son of David have mercy on me 48. And many charged him that he should hold his peace but he cryed the more a great deal Thou Son of David have mercy on me 49. And Jesus stood still and commanded him to be called and they call the blind man saying unto him Be of good comfort rise he calleth thee 50. And he casting away his garment rose and came to Jesus 51. And Jesus answered and said to him What wilt thou that I should do to thee The blind man said unto him Lord that I might receive my sight 52. And Jesus said unto him Go thy way thy faith hath made thee whole and immediately he received his sight and followed Jesus in the way 46. c. See on Mat. 20.30 N. 1. It 's great comfort to be called to Christ 2. Christ maketh whole efficiently but Faith by moral receptive qualification of a free gift CHAP. XI 1. AND when they came nigh to Jerusalem unto Bethphage and Bethany at the mount of Olives he sendeth forth two of his disciples 2. And saith to them Go your way into the Village over against you and as soon as ye be entred into it ye shall find a colt tied whereon never man sat loose him and bring him 3. And if any man say to you Why do ye this say ye that the Lord hath need of him and straightway he will send him hither 4. And they went their way and found the colt tyed by the door without in a place where two ways met and they loose him 5. And certain of them that stood there said to them What do ye loosing the colt 6. And they said to them even as Jesus had commanded and they let them go 1. N. Christ knew things distant and what men would say and do Though mans Acts be free God accomplisheth his will by mans freest Acts. 2. It was an Ass with her Colt though Mark name but the Colt 7. And
one Peter done this rash unwarrantable act against Papists when they are killing true Christians as Butchers do Sheep they would publish to the World that the whole party are seditious Rebles yea if any do but speak against their Murders I mean they have done thus 48. And Jesus answered and said to them Are ye come out as against a thief with swords and with staves to take me 49. I was daily with you in the temple teaching and ye took me not but the scripture must be fulfilled 49. The Scripture foretold all this usage 50. And they all forsook him and fled 51. And there followed him a certain young man having a linen cloth cast about his naked body and the young men laid hold on him 52. And he left the linen cloth and fled from them naked 50. All the Disciples locally forsook him to save themselves though not so as totally to desert him with their heart 51. Being in the night some young man either undrest or rais'd out of bed was come thither 53. And they led Jesus away to the high priest and with him were assembled all the chief priests and the elders and the Scribes 53. They led Christ as Prisoner to those that sent them to take him which was the Jews Church-representative or Council 54. And Peter followed him a far off even into the place of the high priest and he sat with the servants and warmed himself by the fire 55. And the chief priests and all the council sought for witness against Jesus to put him to deaâ—h 56. Foâ— many bare false wâ—tness against him but their witness agreed not together 55. They first resolve of his Death and after search for some pretended cause But their suborned witness spake not crime enough for Death 57. And there arose certain and bare false witness against him saying 58. We heard him say I will destrory this temple that is made with hands and within three days I will build another made without hands 59. But neither so did their witness agree together 58. Note We have men seemingly wise now that would say Why did Christ speak so unadvisedly as to give occasion to such accusers But what can be spoken so well from whence such men will not take occasion of Calumny 60. And the high priest stood up in the midst and asked Jesus saying Answerest thou nothing What is it which these witness against thee 60. Note The Arch-priest who was relatively and by profession the holiest man of that Nation and of the whole World was the Arch-enemy and persecuter of Christ and the greatest plague of his whole Country 61. But he held his peace and answered nothing Again the high priest asked him and said unto him Art thou the son of the blessed 62. And Jesus said I am And ye shall see the Son of man sitting on the right hand of power and coming in the clouds of heaven 61. When the subtil Priest could prove nothing against him he craftily puts a question to him equal to an ex officio oath which he knew he would answer that he might out of his own words accuse him 63. Then the high priest rent his cloths and sayeth what need we any further witness 64. Ye have heard his blasphemy what think ye And they all condemned him to be guilty of death 63. Note He had been better have rent his heart for his wickedness Here is Diabolism it self cloathed with the highest pretence of holy zeal by the holy Prelate and his confederates No wonder if the whole Convocation condemn Christ when such an High Priest leads them 65. And some began to spit on him and to cover his face and to buâ—feâ— him and to say unto him Prophesie And the servants did strike him with the palms of their hands 65. Note This the Son of God endured for our sins And doth it beseem us to be tender of suffering abuse 66. And as Peter was beneath in the palace there cometh one of the maids of the high-priest 67. And when she saw Peter warming himself she looked upon him and said And thou also wast with Jesus of Nazareth 68. But he denied saying I know not neither understand I what thou sayest And he went out into the porch and the cock crew 66. Note It is dangerous among persecuters to be a friend to Christ 2. Wonderful that the first Cock did not waken Peters conscience having bin so warned But what will we not do if God leave us to our selves 69. And a maid saw him again and began to say to them that stood by This is one of them 70. And he denied it again And a little after they that stood by said again to Peter Surely thou art one of them for thou art a Galilean and thy speech agreeth thereto 71. But he began to curse and to swear saying I know not this man of whom ye speak 72. And the second time the cock crew 70. Note No man is long safe in the mouth of great temptation if extraordinary mercy save him not 72. And Peter called to mind the word that Jesus said unto him Before the cock crow twice thou shalt deny me thrice And when he thought thereon he wept 72. Note Before the love of life and fear of death prevailed in act But now the Love of Christ beginneth to prevail again and greive and shame him for his sin CHAP. XV. 1. ANd straitway in the morning the chief priests held a consultation with the elders and Scribes and the whole council and bound Jesus and carried him away and delivered him to Pilate 1. To be put to death 2. And Pilate asked him Art thou the king of the Jews And he answering said unto him Thou sayest it 2. I am 3. And the chief priests accused him of many things but he answered nothing 4. And Pilate asked him again saying Answerest thou nothing behold how many things they witness against thee 5. But Jesus yet answered nothing so that Pilate marvelled 3. He would not strive against calumniators nor against the death which he came to undergo 6. Now at that feast he released unto them one prisoner whomsoever they desired 7. And there was one named Barabbas who lay bound with them that had made insurrection with him who had committed murther in the insurrection 8. And the multitude crying aloud began to desire him to do as he had ever done unto them 9. But Pilate answered them saying Will ye that I release unto you the king of the Jews 10. For he knew that the chief priests had delivered him for envy 9. Note He called him their King in scorn 11. But the chief priests moved the people that he should rather release Barabbas unto them 12. And Pilate answered and said again unto them What will ye then that I shall do unto him whom ye call the king of the Jews 13. And they cried out again Crucifie him 12. Note The people are but the mouth of the Priests 14. Then
faith when it is known to be Gods will and word 38. And Mary said Behold the handmaid of the Lord be it unto me according to thy word 38. Amen Let thy word come to pass They are the expression of Maries faith and hope 38. And the angel departed from her 39. And Mary arose in those days and went into the hill countrey with hast into a city of Judea 40. And entered into the house of Zacharias and saluted Elizabeth 38 39 40. The Angels words made her go see how it was with Elizabeth 41. And it came to pass that when Elizabeth heard the salutation of Mary the babe leaped in her womb and Elizabeth was filled with the holy Ghost 42. And she spake out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy womb 43. And whence is this to me that the mother of my Lord should come to me 44. For lo assoon as the voice of thy salutation sounded in mine ears the babe leaped in my womb for joy 45. And blessed is she that believed for there shall be a performance of those things which were told her from the Lord. 41 42 43 44 45. The Holy-Ghost filled her to speak out these word prophetically c. 46. And Mary said My soul doth magnifie the Lord 47. And my spirit hath rejoyced in God my Saviour 48. For he hath regarded the low estate of his hand-maiden for behold from henceforth all generations shall call me blessed 46 47 48. Mary also filled with the Spirit speaks these words of praise to God My Soul c. 48. He hath raised me highest who was one of the lowest 49. For he that is mighty hath done to me great things and holy is his name 50. And his mercy is on them that fear him from generation to generation 49 50. Mercy to all that fear God and their posterity is the great name or notification of the most Holy God to man 51. He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts 52. He hath put down the mighty from their seats and exalted them of low degree 53. He hath filled the hungry with good things and the rich he hath sent empty away 51 52 33. He hath shewed that it is he that is Almighty by scattering the proud in their own vain imaginations And by casting down the high and exalting the low And by satisfying the needy and bringing the prosperous to distress 54. He hath holpen his servant Israel in remembrance of his mercy 55. As he spake to our fathers and to Abraham and to his seed for ever 54 55. The promises which he made to Abraham and his seed he is now performing in their proper sense for the saving of all the believing seed The mercy which promised it is now performing it 56. And Mary abode with her about three months and returned to her own house 56. Note It was many months between Maries espousal to Joseph and their marriage 57. Now Elizabeths full time came that she should be delivered and she brought forth a son 58. And her neighbours and her cousins heard how the Lord had shewed great mercy upon her and they rejoyced with her 57 58. In giving a son to one so old 59. And it came to pass that on the eighth day they came to circumcise the child and they called him Zacharias after the name of his father 60. And his mother answered and said Not so but he shall be called John 61. And they said unto her There is none of thy kindred that is called by this name 62. And they made signs to his father how he would have him called 63. And he asked for a writing table and wrote saying His name is John and they marvelled all 59 60 61 62. Note They would have the name keep the memorial of Ancestors 63. By signs 64. And his mouth was opened immediately and his tongue loosed and he spake and praised God 65. And fear came on all that dwelt round about them and all these sayings were noised abroad thoroughout all the hill-countrey of Judea 66. And all they that had heard them laid them up in their hearts saying What manner of Child shall this be And the hand of the Lord was with him 64 65 66. It raised in all the Countrey great expectations what this Child would prove And God did extraordinarily bless him 67. And his father Zacharias was filled with the Holy Ghost and prophesied saying 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people 69. And hath raised up an horn of salvatition for us in the house of his servant David 70. As he spake by the mouth of his holy prophets which have been since the world began 71. That we should be saved from our enemies and from the hand of all that hate us 67 68 69 70 71. Spake by inspiration Note Christ was prophecyed of from the beginning of the World after Adams Fall N. Tho Gods Spirit in him understood just what manner of Saviour Christ would be and what sort of deliverance from enemies he would bring by the destruction of the Jews and calling the Gentiles we know not that Zachary Elizabeth and Mary understood this while they thus prophecyed 72. To perform the mercy promised to our fathers and to remember his holy covenant 73. The oath which he sware to our father Abraham 74. That he would grant unto us that we being delivered our of the hands of our enemies might serve him without fear 75. In holyness and righteousness before him all the days of our life 72 73 74 75. That the Messiah delivering us from all our enemies spiritual and corporal we may serve him in safety not terrified by them Note Holiness and Righteousness are the sum of Gods acceptable service Note The chief benefit of deliverance from cruel enemies is that we freely and peaceably serve God 76. And thou child shalt be called the prophet of the Highest for thou shalt go before the face of the Lord to prepare his ways 77. To give knowledge of salvation unto his people by the remission of their sins 76 77. Thou shalt be a Prophet of God to go before Christ to prepare men to receive him by calling them to repentance proclaiming that a Saviour is come to save his people by pardoning their sins 78. Through the tender mercy of our God whereby the day-spring from on high hath visited us 79. To give light to them that sit in darkness and in the shadow of death to guide our feet into the way of peace 78 79. The tender mercy of God having given us from Heaven the sum of heavenly Light to visit us 79. even to them that lived in the darkness of sin and misery and to guide us into the way of life and happiness 80. And the child grew and waxed strong in spirit and was in the desarts till the day of
air have nests but the Son of man hath not where to lay his head 57 58. I have no entertainment for any but self-denying persons that can forsake all for me 59. And he said unto another Follow me but he said Lord suffer me first to go and bury my father 60. Jesus said unto him Let the dead bury their dead but go thou and preach the kingdom of God 59 60. The work of my Gospel and God's Kingdom must be preferred before the burying of a Father Note Christ fitteth his Answer to the disposition of those he spake to He knew that this man was fitter to be put on and the former to be stopt 61. And another also said Lord I will follow thee but let me first go and bid them fare-well that are at home at my house 62. And Jesus said unto him No man having put his hand to the plough and looking back is fit for the kingdom of God 61 62. If thou wilt be my Minister thou must be like a man plowing who looketh still before him on the Furrow and not behind him The Kingdom of God must be first sought and all things that would hinder the true service of it must be put behind and denied and forsaken Not that it dissolveth Relation-duties but puts all behind the works and interest of God and forsaketh that which is against it CHAP. X. AFter these things the Lord appointed other seventy also and sent them two and two before his face into every city and place whither he himself would come 2. Therefore said he unto them The harvest truly is great but the labourers are few pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest 1 2. As he had chosen twelve with respect to the twelve Tribes so he chose seventy according to the number of the great Council it 's like 70 being put for 72 as an ancient Copy hath it By which it appeareth he settled a disparity in his Ministers 2. Note Priests now are many but Labourers few What men are they that hate and silence the faithfulest Labourers suspecting that they are not for their interest 3. Go your ways behold I send you forth as lambs among wolves 4. Carry neither purse nor scrip nor shoes and salute to man by the way 3 4. I send you on such work in which you shall suffer from wicked men as I must do Let not the care of provision nor any matters of inferiour concern as humane respects are stop you in your work and undertaken Ministry not that all Civility is forbidden 5. And into whatsoever house ye enter first say Peace be to this house 6. And if the son of peace be there your peace shall rest upon it if not it shall turn to you again 5 6. For the necessary capacity of the Receiver is implied as a condition of the Effect The same Benediction is effectual to a capable Receiver and uneffectual to another as is also the Sacrament 7. And in the same house remain eating and drinking such things as they give for the labourer is worthy of his hire Go not from house to house 8. And into whatsoever city ye enter and they receive you eat such things as are set before you 7 8. Maintenance is your due for your work 9. And heal the sick that are therein and say unto them the Kingdom of God is come nigh unto you 9. This was the Gospel that they were to preach 10. But into whatsoever city ye enter they receive ye not go your ways out into the streets of the same and say 11. Even the very dust of your city which cleaveth on us we do wipe off against you notwithstanding be ye sure of this that the kingdom of God is come nigh unto you 10 11. See Mat. 10.14 12. But I say unto you that it shall be more tolerable in that day for Sodom than for that city 12. At the Judgment There will be some punished in hell more tolerably than others 13. Wo unto thee Chorazin wo unto thee Bethsaida for if the mighty works had been done in Tyre and Sidon which have been done in you they had a great while ago repented sitting in sackcloth and ashes 13. The same means which prevaileth not with some would have converted others that now perish 14. But it shall be more tolerable for Tyre and Sydon at the day of Judgment then for you 15. And thou Capernaum which art exalted to heaven shall be thrust down into hell 14 15. The loss of the greatest means and mercy prepareth for the heaviest Judgment 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me 16. So far as you do my works I will take what is done to you as done to my self 17. And the seventy returned again with joy saying Lord even the devils are subject unto us through thy Name 18. And he said unto them I beheld Satan as lightning fall from heaven 17 18. Satan shall be cast down from much of his Tyranny over Mankind by me and my Gospel 19. Behold I give unto you power to tread on serpents and scorpions and over all the power of the enemy and nothing shall by any means hurt you 19. Note The Kingdom of Christ is set up against the Devil and his Kingdom and not against Kings as such 2. It seems Serpents are used as Satan's Instruments to hurt man 20. Notwithstanding in this rejoice not that the spirits are subject unto you but rather rejoyce because your names are written in heaven 20. Even wicked men may cast out Devils but it 's greater matter of joy to be Saints that shall be sayed 21. In that hour Jesus rejoyced in spirit and said I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight 21. That thou hast revealed the heavenly Wisdom to those that are despised as unlearned in the World rather than to men counted wise and learned for their humane wit and knowledge See Matth 11.25 22. All things are delivered to me of my Father and no man knoweth who the Son is but the Father and who the Father is but the Son and he to whom the Son will reveal him 22. Christ is made the Lord of all and he is perfectly known by none but God And there is no true knowledge of God the Father but by the teaching of Christ 23. And he turned him unto his disciples and said privately Blessed are the eyes which see the things that ye see 23. See Matth. 13.17 24. For I tell you that many prophets and kings have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them 24. Such as David Solomon Isaiah c.
evidence instead of our mediate sight and hearing so is it as to the Tradition of the Bible Baptism Creed c. That Tradition doth but deliver to us the same word mediately which the first Churches received immediately from the Apostles He that cannot read may be saved by believing the Gospel translated and read or reported by the Preachers 40. So when the Samaritans were come to him they besought him that he would tarry with them and he abode there two days 41. And many more believed because of his own words 42. And said to the woman now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World 42. Not so much because of thy saying N. Yet this was the same sort of Faith though by the evidence divers ways conveyed 43. Now after two days he departed thence and went into Galilee 44. For Jesus himself testifyed that a Prophet hath no honour in his own Country 43. He went into Galilee not to Nazareth where he had lived but to Cana For he had testified that a Prophet is despised in his own Country where they have seen his common Parentage and Education but see not Gods Spirit in him and familiarity breeds contempt 45. Then when he was come into Galilee the Galileans received him having seen all the things that he did at Jerusalem at the feast for they also went unto the feast 45. His former and later Miracles caused these Galileans to receive him 46. So Jesus came again into Cana of Galilee where he made the water wine and there was a certain Nobleman whose Son was sick at Capernaum 47. When he heard That Jesus was come out of Judaea into Galilee he went unto him and besought him that he would come down and heal his Son for he was at the point of Death 48. Then said Jesus to him except ye see signs and wonders ye will not believe 49. The Nobleman saith unto him Sir come down ere my child die 50. Jesus saith to him Go thy way thy Son liveth And the man believed the word that Jesus had spoken to him and went his way 51. And as he was now going down his Servants met him and told him saying Thy Son liveth 52. Then enquired he of them the hour when he began to amend and they said unto him Yesterday at the seventh hour the fever left him 53. So the Father knew that it was at the same hour in which Jesus said to him Thy Son liveth And himself believed and his whole house 54. This is again the second Miracle that Jesus did when he was come out of Judea into Galilee 46. c. N. 1. Outward necessities which nature is sensible of drived many to seek to Christ 2. Children speed the better for their Parents Faith And if in the Poly why not in the Soul 3. When the Rulers of Families believe they must endeavour the conversion of their whole Families And God oft blesseth such endeavours 4. Bodily Mercies tend to the good of Souls and should be so improved CHAP. V. 1 AFter this there was a feast of the Jews and Jesus went up to Jerusalem 2. Now there is at Jerusalem by the sheep-market a pool which is called in the Hebrew Tongue Bethesda having five Porches 3. In these lay a great number of impotent folks blind halt withered waiting for the moving of the water 4. For an Angel went down into the Pool at a certain season and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had N. 1. Some few think that this was a Pond that the bloud of the Sacrifices ran into and was stirred by a Messenger not an Angel at the time of the Passover when the bloud was newly run into it and so healed not Miraculously but by the ordinary virtue of the new shed Bloud and that it is not all diseases that are meant and that it was not eight and thirty years that the man had waited in that Hospital but that he had so long been ill So Dr. Hammond others think it was the Pond made by Hezekiah and healed by unaccountable Miracle 5. And a certain man was there which had an Infirmity thirty and eight years 5. How great a Mercy is it to live eight and thirty years under Gods wholsome discipline How unexcusable was this man if he had been proud or worldly or careless of his everlasting State O my God I thank thee for the like discipline of eight and fifty years how safe a life is this in Comparison of full prosperity and pleasure 6. When Jesus saw him lye and knew that he had been now a long time in that case he saith to him wilt thou be made whole 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the Pool but while I am coming another steppeth down before me 8. Jesus saith unto him Rise take up thy Bed and walk 6. N. 1 When humane help faileth Christ sheweth his love and power and commandeth health at a word 9. And immediately the man was made whole and took up his Bed and walked And on the same day was the Sabbath 9. The man shewed them all that he was cured And Christ chose the Sabbath for this good work 10. The Jews therefore said to him that was cured It is the Sabbath day It is not lawful for thee to carry thy Bed 10. The Jews were stricter than Christ for Ceremony and Rites but looser for Charity and pleaded that it was a breach of Moses's Law to carry his Couch 11. He answered them He that made me whole the same said unto me Take up thy Bed and walk 11. I know not whom I should obey if not a man that can work so great a Miracle 12. Then asked they him what man is he that said unto thee Take up thy Bed and walk 12. Who is he that durst thus break the Law 13. And he that was healed knew not who it was for Jesus had conveyed himself away a multitude being in that place 13. Christ did it not for humane applause and therefore was not known to be the man 14. Afterward Jesus findeth him in the Temple and said to him Behold thou art made whole sin no more least a worse thing come unto thee 14. It was for thy sin that thou wast corrected Beware of sin lest the next be worse 15. The Man departed and told the Jews that it was Jesus that had made him whole 15. He told them in the praise of Jesuâ— that it was he that healed him 16. And therefore did the Jews persecute Jesus and sought to â—ay him because he had done these things on the Sabbath day 16. O the blindness and madness of malignants that will seek to kill men for doing good and healing men 17. But Jesus answered them my Father worketh hitherto
That there is a God whom we offended to whom he reconcileth us and who gave him to us in love and that his word is true and that by the Word and by the Holy Ghost he sanctifieth and prepareth us for Heaven 38. And he commanded the chariot to stand still and they went down both into the water both Philip and the eunuch and he baptized him 39. And when they were come up out of the water the Spirit of the Lord caught away Philip that the eunuch saw him no more and he went on his way rejoycing 38 39. The Angel or Power of God caught away Phillip Note A Converted man hath great cause of rejoycing The Gospel proclaimed much more heartily received is matter of great joy 2. The Tradition of Abassia where is a great Empire of Christians is that they received the Christian Faith by this man who was the Queens Lord Treasurer And some Learned men conjecture that it was rather by Frumentius and Edesius and that it was Abassia that was by Historians miscalled India But if these first brought in Church Government by a Bishop the Eunuch might bring Lay Christianity before 40. But Philip was found at Azotus and passing through he preached in all the cities till he came to Cesarea CHAP. IX ANd Saul yet breathing out threatnings and slaughter against the Disciples of the Lord went unto the high Priest 2. And desired of him Letters to Damascus to the synagogues that if he found any of this way whether they were men or women he might bring them bound unto Jerusalem 1. Ignorant zeal made Saul set himself to destroy the Chrstians and sought to the High Priest for Power and travelled toward Damascus to do it that he might find them out and bring them in Bonds 3. And as he journeyed he came near Damascus and suddenly there shined round about him a light from Heaven 3. God the father of Light useth to shew himself to man by Light external and internal and so doe his Angels when the Devil is the Prince of Darkness 4. And he fell to the Earth and heard a voice saying unto him Saul Saul why persecutest thou me 4. The Power of God went forth with that Light and cast him to the ground c. Note 1. Love and Mercy in Christ expostulate with a blinded furious Sinner in order to his Conversion 2. But till Power had cast him down the Expostulation came not God can soon lay proud Prosecutors on the Earth and tame them and make them fear and hear 3. Whatever is done against Christians for any thing that Christ commandeth them he taketh as done against himself If we are bound by the Law of Christ to Preach to Pray to edifie each other to live a Holy life and we be reviled scorned called all manner of evil names imprisoned fined banished or murdered for this Christ will judge the doers of it as doing it against him 5. And he said Who art thou Lord And the Lord said I am Jesus whom thou persecutest It is hard for thee to kick against the pricks 5. Note Did wicked Prosecutors know Christ it would restrain them from persecution But the subtile Devil hath taught Hypocrite Christians to prosecute him as by his own Authority and Commission and in his own name and for his Church that is themselves 2. Christs Servants should no more doubt of their seasonable vindication when persecuted for their duty than if Christ was pesonally persecuted in their stead 3. O how terrible will it at last prove to Persecutors that they have kickt with their bare feet against the Pricks or Thorns of Gods displeasure Who hath hardened himself against him and hath prospered Or who hath Conquered the Almighty 6. And he trembling and astonished said Lord what wilt thou have me to do And the Lord said unto him Arise and go into the city and it shall be told thee what thou must do 6. Note God can make the firercest Persecutor tremble And then O how they are changed ready to do any thing that God will bid them which before they Persecuted And if the change be true this will hold and come to practice 2. O then what need have proud Persecutors to be cast down and how great a mercy to them it may prove 7. And the men which journeyed with him stood speechless hearing a voice but seeing no man 7. Note In Act. 22.9 it is said they that were with him saw the Light and were afraid but heard not the voice of him that spake The sence of both is they saw the Light and heard the sound which its like was a Thunder or like it but heard not the voice or words of Christ which in that sound were uttered to him nor saw any similitude of Christ Though we have only Pauls witness of this his after life of labour suffering and Miracles proveth it to be true 8. And Saul arose from the Earth and when his eyes were opened he saw no man but they led him by the hand and brought him into Damascus 8. This stroak of blindness was to convince him of the blindness of his Persecuting fury 9. And he was three days without sight and neither did eat nor drink 9. Note This was some conformity to Christs being three Days and Nights in the darksom Grave 10. And there was a certain Disciple at Damascus named Ananias and to him said the Lord in a vision Ananias And he said Behold I am here Lord. 11. And the Lord said unto him Arise and go into the street which is called Straight and inquire in the House of Judas for one called Saul of Tarsus for behold he prayeth 12. And hath seen in a vision a man named Ananias coming in and putting his hand on him that he might receive his sight 10. Ananias was a Christian appointed by God to this work on Saul 2. Praying was next to resolved obedience and submission the first fruits of Sauls Conversion 13. Then Ananias answered Lord I have heard by many of this man how much evil he hath done to thy Saints at Jerusalem 14. And here he hath authority from the chief Priests to bind all that call on thy name 13. Note Ananias objecteth what he had heard of Sauls as rendring his conversion improbable 15. But the Lord said unto him Go thy way for he is a chosen vessel unto me to bear my name before the Gentiles and Kings and the Children of Israel 16. For I will shew him how great things he must suffer for my names sake 15. Obey me who know man and my own decrees and object not former things against me I have chosen him c. 17. And Ananias went his way and entred into the House and putting his hands on him said Brother Saul the Lord even Jesus that appeared unto thee in the way as thou camest hath sent me that thou mightest receive thy sight and be filled with the holy Ghost 17. God hath made known to me what
broken up many of the Jews and religious proselytes followed Paul and Barnabas who speaking to them perswaded them to continue in the grace of God 42. Beginners newly convinced must be followed with perswasions to proceed and persevere 44. And the next sabbath-day came almost the whole city together to hear the word of God 45. But when the Jews saw the multitudes they were filled with envy and spake against those things which were spoken by Paul contradicting and blaspheming 44 45. Note 1. The Apostles did use to meet on the Jews Sabbath on their Synagogues and to observe the outward rest of them while they were among the Jews both to get an opportunity of Preaching to them and to avoid their offence till the dissolution of their state had in fact cast down their Law and Policy which Christ had before abrogated 2. The Crowds of Hearers and Multitude of Converts being hateful to Satan doth usually stir up rage in his servants and raise greater opposition 46. Then Paul and Barnabas waxed bold and said It was necessary that the word of God should first have been spoken to you but seeing ye put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles 47. For so hath the Lord commanded us saying I have set thee to be a light of the Gentiles that thou shouldest be for Salvation unto the ends of the Earth 46 47. God did appoint us to offer Christ first to you Jews and he or we rejected not you first But seeing by your obstinate rejecting of Christ and his Gospel you make and shew your selves unworthy and uncapable of so great Mercy we go to the Gentiles for so is our Commission 48. And when the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordained to eternal life believed 48. Note It is a Controversie what is here meant by Ordained to Eternal life whether it be Ordained by Gods decree or ordered by preparing Grace But there is no doctrinal Controversie arising from either Exposition those being Proselytes or otherwise in the neerest disposition to believe its probable at the least were the persons here meant But that God also doth fore decree whom he will effectually Convert and save should be past doubt with all sober Christians the Perfection of God and the words of Scripture making it plain and not only Augustine and Protestants but almost all the Papists Doctors and Schoolmen proving it And Dr. Hammon confesseth that this preparing Grace is Gods Gift which therefore he before purposed to give But when he opposeth The absolute decree of destinating them whatsoever they do to Salvation It is very ill done so to insinuate that this is the opinion of those that dissent from him who are so far from it that they hold that to destinate to Holiness and Salvation is one and the same decree of God Of this see my Catholick Theoligie fully handling it Alas for this sad Disease in Church Doctors 49. And the word of the Lord was published throughout all the region 50. But the Jews stirred up the devout and honourable women and the cheif men of the city and raised persecution against Paul and Barnabas and expelled them out of their coasts 50. Note Devout Women and Men in ignorance may be Adversaries to Christianity and Truth and Instruments of Persecution And the chief and honorable are oft the chief herein 2. Powerful successful Preaching useth to stir up violent Persecuting which oft driveth the Preachers to some other place where God hath some to call 51. But they shook off the dust of their feet against them and came unto Iconium 51. Note As Excommunication was dismal to them that were cut off so shaking off the dust of their seet aganst them was a dismal signification of a forsaken People 52. And the Disciples werefilled with joy and with the holy Ghost 52. Note Gods Grace and the Churches joy may increase under Persecution and Expulsion by men CHAP. XIV ANd it came to pass in Iconium that they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed 2. But the unbelieving Jews stirred up the Gentiles and made their minds evil-affected against the brethren 1 2. Still the great success of the Ministry is attended with the greatest Envy and opposition of bad Men. 3. Long time therefore abode they speaking boldly in the Lord which gave testimony unto the word of his grace and granted signs and wonders to be done by their hands 3. Note Long Preaching is needful to root that word which one or two Sermons oft leaveth loose 2. Miracles were the convincing cause of the Credibility of the Apostles testimony 4. But the multitude of the city was divided and part held with the Jews and part with the Apostles 4. Note The Gospel causeth divisions by saving some or else all would perish together in Concord 5. And when there was an assault made both of the Gentiles and also of the Jews with their Rulers to use them despitefully and to stone them 6. They were ware of it and fled unto Lystra and Derbe Cities of Lycaonia and unto the Region that lieth round about 7. And there they preached the Gospel 5. Note Still Persecution disperseth the Gospel 8. And there sat a certain man at Lystra impotent in his feet being a creeple from his Mothers womb who never had walked 9. The same heard Paul speak who stedfastly beholding him and perceiving that he had faith to be healed 10. Said with a loud voice Stand up right on thy feet And he leaped and walked 8. The Holy Ghost when he would do the Miracle made Pâ—â—l discern the Mans Faith and exciteth him to bid him stand up 11. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia The Gods are come down to us in the likeness of men 12. And they called Barnabas Jupiter and Paul Mercurius because he was the chief speaker 11. They knew that such a Miracle must be a supernatural work and done by God and they called them by the usual names of their Gods 13. Then the priest of Jupiter which was before their city brought Oxen and garlands unto the Gates and would have done sacrifice with the people 13. The Priest of Jupiter whose Temple or Statue was without the City brought Oxen to sacrifice to them Note Such Men are readier for Idolatries than to receive Gods word 14. Which when the Apostles Barnabas and Paul heard of they rent thir clothes and ran in among the people crying out 15. And saying Sirs why do ye these things We also are men of like passions with you and Preach unto you that ye should turn from these vanities unto the living God which made Heaven and Earth and the Sea and all things that are therein 14. Note 1.
cause at all of their Pardon or Justification It is but a necessary Receptive Qualification he that shuts the Window causeth darkness But it 's sottish to say that he that openeth it doth more than the Sun to cause light which he causeth not at all but removeth the impediment of reception and Faith it self is Gods Gift of Grace though Preaching and Perswasion be the means of working it CHAP. VI. 1. WE then as workers together with him beseech you also that ye receive not the grace of God in vain 1. We then whose Office is to subserve Christ so your Salvation beseech you that ye take care that all the Mercy which he hath shewed you in the Gospel and you profess to have received be not in vain and â—â—ustrated by any deceit 2. For he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee behold now is the accepted time behold now is the day of salvation 2. It is of exceeding great moment to know your time and day of Grace God hath his accepted time and special day of Mercy which all should watch and take as it is written I have heard thee c. And certainly this is your time and day of Mercy while Mercy is so freely and fully preached to you 3. Giving no offence in any thing that the ministery be not blamed 3. Our care is to give no occasion of falling to any nor expose the Ministry to blame or to the hard thoughts of those that should be saved by it 4 5. But in all things approving our selves as the ministers of God in much patience in afflictions in necessities in distresses in stripes in imprisonments in tumults in labours in watchings in fastings 4 5. Note What an approved Minister of Christ must endure and do for the Ends of his Ministry if he be called to it 6. By pureness by knowledge by long-suffering by kindness by the holy Ghost by love unfeigned 7. By the word of truth by the power of God by the armour of righteousness on the right hand and on the left 8. By honour and dishonour by evil report and good report 6 7 8. Note By how many means the Work of the Mâ—nistry is promoted and how we must be qualified thereto 8 9 10. As deceivers and yet true as unknown and yet well known as dying and behold we live as chastened and not killed as sorrowful yet alway rejoycing as poor yet making many rich as having nothing and yet possessing all things 8 9 10. Our Life is made up of seeming but not real Contradictions As Deceivers use Craft to huâ—t Men we use our Wit and Skill or Wiles to save Men and yet we deliver nothing but the truth Our Spirit and Spiritual Condition is unknown and yet our Out-side known to many We daily are exposed to the danger of Death and die daily and yet you see we are alive We are oft chastened and yet not killed we are under many Sorrows in the Flesh and yet we continually rejoice in God we are poor and yet God useth us to make many rich in Grace we have nothing and yet by Faith all the World is ours as ordered by God and used by us for our Spiritual Good Love maketh all other Mens Estates comfortable to us as our own and God useth all things for our good 11. O ye Corinthians our mouth is open unto you our heart is enlarged 12. Ye are not straitned in us but ye are straitned in your own bowels 11 12. Our Mouth hath been opened to you in full Communication of the Gospel and our Hearts enlarged towards you in Love and Zeal for your Salvation If yet there be any straitness and defects in you of Knowledge and Love it is of your selves and your own deficiency 13. Now for a recompense in the same I speak as unto my children be ye also enlarged 13. And Justice requireth that as Children to a Father your Love and Kindness be large towards us and that the Fruits of our Ministry in you be not narrow and defective 14. Be ye not unequally yoked together with unbelivers for what fellowship hath righteousness with unrighteousness and what communion hath light with darkness 15. And what concord hath Christ with Belial or what part hath he that believeth with an infidel 14 15. Let not Seducers or Carnal Interest draw you to Communion with Infidels and Idolaters as if you were inclined to their way or were yet indifferent in Religion Partake not externally of their Sacrifices as if you were of their Society For how can such Contraries as Righteousness and Unrighteousness Light and Darkness Christ and Belial a Believer and an Infidel be united or have special Communion even Symbolical in the things wherein they are contrary 16. And what agreement hath the temple of God with idols for ye are the temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people 16. Will you join the Temple of God and Idols together God hath made you his Temple and peculiar People and promised specially to own you in Communion as your God And will you go to Idols Temples as if your God had Concord and Communion with them 17 18. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty 17 18. Wherefore go not to the Idols Temples and symbolize not with them in Religion to avoid Persecution but come out from among them as a holy People segregate to the Lord and defile not your selves with their unclean things and then God will own you as his Sons and Daughters while you are pure and cleave to him 1. Note That this Command for the Church to avoid Communion with Idolaters and Infidels is perverted by them that feign it to forbid Communion with Christians and their Churches if they do but differ in some tollerable Opinion or Practice from them which their censorious Ignorance will falsly call Idolatry They call such Differences or Defects False Worship and then say we must not join in False Worship Whereas every faulty Manner of Worship may be called False because it is so far disagreeable to the Rule And no Man offers any Worship to God that is not False if all Faultiness be Falseness But it 's no False Worship that will allow us to separate from Churches or Christians further than they separate from Christ and Christ disowneth them for that Faultiness or than they make any Sin to be to us necessary to any part of their Communion They were very foul Sins even in Worship that the Corinthians were guilty of and yet none was commanded to come out from them And much more are those Papists displeasing to God who cast out
by Office the Care of gathering many Churches and then taking care of their Preservation and Increase by urging the Doctrine and Commands of Christ and Ordaining Bishops over particular Churches Episcopos gregis by their own and the Flocks consent and not otherwise and then exhorting such Pastors and Churches on just occasions to do their Duties And who can be against such Archbishops But some that now feign the Idea of a Bishop to be one that hath many score or Hundred Churches under him which have no Bishop but himself and one that is set over them without their consent and that ruleth them by force of the adjoyned Sword Imprisonment or Ruine are ready to Dream that Timothy and Titus were such Bishops Doubtless every City or Corporation where were Christians had then a Church at least and every Church a Bâ—shop at least And whether it was Timothy or another Ephesus was not without Tho it 's true that we find him so constantly with Paul almost every where where he was that it 's hard to believe that he was very long at Ephesus 2. Note That Churches are in danger of Corruption by other Doctrines than those delivered by the Apostles And their Doctrines were so sufficient that no other should be taught 3. Though some think it is still the Gnosticks that are here described by Fables and Genealogies its most like to be all the Judaisers And though Genealogies be part of Scripture it 's perverseness to make too great a stir about them and to turn Religion into endless Questions and divert from matter of Faith in which our Edification chiefly doth consist Multitudes sin by too much stir about lesser Scripture Verities when by wrangling or long study it hindreth them from greater 5. Now the end of the commandment is charity out of a pure heart and of a good conscience and of faith unfeigned 15. The Holy Scripture is as a compleat Body which hath its Accidents and Ornaments as well as Essential and Integral Parts as Hair Nails Colour c. But it is the end that is the chief part and must be preferred And the end of all Christ's Doctrine and Law is Charity or to bring Mens Souls to the love of God and Man and Goodness as its very Nature And the grand means to this are 1. A Heart purified by Gods Spirit 2. A good Conscience not guilty of reigning sin and justified from the guilt of former sin and present Infirmity by Christ 3. And unfeigned Faith in Christ by which we are united to him and have our part in the foresaid benefits And this is the Sum of True Christian Religion in few Words which is more profitably insisted on than Jangling Controversies 6. From which some having swerved have turned aside unto vain jangling 7. Desiring to be teachers of the law understanding neither what they say not whereof they affirm 6 7. And some that have roved from this Mark not placing Religion finally in Love to be promoted aforesaid have turned aside to Vain Jangling or Vain Chat as if Religion lay in being Doctors of Moses's Law when as they understand not what they say themselves nor what the things are which they pretend to teach Note 1. They that shoot not at this mark as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and place not Religion as aforesaid have ever since corrupted it by Vain Jangling though not about the same Subjects Some setting the Churches together by the Ears about unnecessary curious Notions concerning the person of Christ or concerning Gods Decrees and Concourse and some about the Clergies Universal Domination and about their Canon Law worse than was that of Moses and their Dunghil of Corruptions and ensnaring Ceremonies and some about quibling Notions concerning Justification Faith and Works Satan hath Religious Diversions for them that are above Sensuality And Ignorant-confidence with rage is the usual Character of all such 8. But we know that the law is good if a man use it lawfully 8. We praise the Law as well as they It is Gods Law and therefore good if lawfully used which is to lead Men to Christ and typifie Spiritual things to come and to condemn and restrain sin but not to justifie Men instead of Grace nor to be imposed on the Gentiles or continued when a better doth displace it 9. Knowing this that the law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and profane for murderers of fathers and murderers of mothers for man-slayers 10. For whoremongers for them that defile themselves with mankind for men-stealers for liars for perjured persons and if there be any other thing that is contrary to sound doctrine 11. According to the glorious gospel of the blessed God which was committed to my trust 9 10 11. It must be foreknown 1. That the World was not Lawless that had not Moses's Law They had the Law of Nature and the common Law of Grace which was given to Mankind after the fall And Christ hath now brought us the Holy Spiritual Law of Grace in the most perfect edition So that sin is condemned where Moses's Law is not received or known 2. That Moses's Laws as such were all Political for the Government of that Republick even the Ten Commandments and had Penalties to be executed by Men annexed as an essential part of it Now of this Law saith Paul It was not made with these Penalties either to bridle or to punish them that without it were Righteous Men that is Who were obedient to the Law of Nature and of Grace and whose Hearts were ruled with the love of Righteousness and needed not to be frightened to it by Corporal Penalties much less for us Christians who have Christs Law of Grace and are Sanctified by his Spirit writing it in our Hearts by Love of Goodness But God knowing the corruption of Mans Heart did make it for the Israelites to restrain them by fear from living like Lawless Disobedient Men c. and to punish them by the Magistrate who were ungodly sinners unholy profane murtherers c. which the Gospel and Christs Law which I preach is as much against as Moses's Law and more powerfully overcometh So that we that have better even Christs Law without us need not the continuance of Moses's Law 12. And I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the ministry 12. Note It is a great mercy to be entrusted with the Ministry of the Gospel with Ability and Faithfulness 13. Who was before a blasphemer and a persecutor and injurious But I obtained mercy because I did it ignorantly in unbelief 13. Note 1. The great Mercy of God to great sinners even Persecutors and Blasphemers may be converted 2. That God giveth the greatest Mercy without previous merit 3. The word because here meaneth not that Ignorance was a proper cause of Gods Mercy But that it made
Paul a more capable receiver of Mercy than he should have been if he had maliciously sinned against Knowledge 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus 14. And this Mercy which called me hath poured out on me by the Holy Ghost an abundant measure of Faith in Christ and love to him and his which carrieth me on in his Work with Zeal and unwearied diligence 15. This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief 15. This is the Great Article of our Christian Faith which we may trust to and of great comfort to us all and worthy of our thankful acceptation That Christ came into the World to save Sinners which I that am one of the chief must therefore predicate with chiefest Thanks 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting 16. But it pleased God to shew mercy to me so great a Sinner to magnifie his Grace and encourage all Sinners against Despair that in me Christ might exemplarily shew his gracious Patience and Forbearance and confirm all Sinners in the hope of Everlasting Life who after shall believe and be converted 17. Now unto the King eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen 17. The sense of this unspeakable Mercy calleth up my Soul and should do all to speak with joy the Praises of our God who is Eternal Immortal Invisible the onely God absolutely Wise over Angels and all Creatures To him be honour and Glory for ever and ever Amen 18. This charge I commit unto thee son Timothy according to the prophecies which went before on thee that thou by them mightest war a good warfare 19. Holding faith and a good conscience 18. Note 1. By Charge is meant holding Faith and a good Conscience and keeping the Doctrine committed to him by Paul as a faithful Minister and Soldier of Christ against all Opposition 2. It seems some particular Prophecy such as Agaâ—us had of Paul and many then had had foretold that Timothy should be a faithful Minister 19. Which some having put away concerning faith have made shipwrack 20. Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme 19 20. Which some have cast away and lost the Christian Faith Such are Hymeneus and Alexander whom I have delivered to Satan as Gods Executioner of some Bodily Punishment to see whether Correction will convince them of their Blasphemy Note 1. What their Blasphemy was is after shewn 2 Tim. 2.17 4.14 2. That Satan is oft Gods Executioner in Correction and Destruction is certain and that such is the Delivery here meant for want of Christian Magistrates But it was none of Satans desire but Gods hereby to teach them not to blaspheme CHAP. II. 1. I Exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men 1. As I have oft said That Charity is the End and Sum of Religion I exhort that this may be sincerely manifested in your Religious Worship and that you heartily pray for all sorts of Men that God would save them from Sin and Misery and give them Grace and Mercy and be thankful for their Welfare as if it were your own 2. For kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty 2. For Kings and for all that are in Preeminence or Superiority that they may so govern that we may be protected in the quiet serving of God in Godliness and decent Conversation with Men without Reproach and Persecution Note 1. That the Character of the Rulers that we are to pray for is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus râ—gendi Right but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preeminence Pray for him that hath the right of Governing as far as you can know it But submit to him that hath setled Possession so far as it wrongeth not anothers Right and so far pray for such that we may live a quiet and peaceable Life in all Godliness and Honesty 3. For this is good and acceptable in the sight of God our Saviour 4. Who will have all men to be saved and to come unto the knowledge of the truth 3 4. For this is agreeable to the great Mercy manifested in Mans Redemption by Jesus Christ who by his Death and Covenant of Grace and Preaching hath shewed us how willing he is that all Men should be saved and come to the knowledge of his Gospel Note 1. That while we obediently pray as God commandeth us we may confidently expect Gods acceptance 2. An extensive Charity rendreth us like Christ 3. It is not onely all sorts of men that Christ would have to be saved but he willeth the Salvation of all Men in general so far as to make a Sacrifice sufficient for all if all will believe and to make an Act of Oblivion or general Pardon and Gift of Life to all on Condition of Acceptance and to send his Messengers promiscuously to all with the Word of Reconciliation to beseech them to be reconciled to God What Christ giveth to all he willeth and purchased for all But he giveth to all a Pardon and Right to Life on Condition of Acceptance Therefore he is so far willing of their Salvation 5. For there is one God and one mediatour between God and men the man Christ Jesus 6. Who gave himself a ransom for all to be testified in due time 5 6. For it must move us to pray for all in compliance with this Will of God that would have all Men saved because there is One God who is good to all and One Mediatour between God and Mankind who took on him the Common Nature of all Men and gave himself a Ransom for all revealed in the Season appointed of God or to be preached to all in due time as God pleaseth Note The Controversie about Universal Redemption too hotly agitated by Beza Piscater and others on one side and by many on the other I have fully handled in my Catholick Theologie and Methodus Theologiae and it needs no more than as aforesaid 1. Whoever is damned it is not because no Ransom was made for him or because it was not sufficient for him 2. By Gods Will to save all is meant the Effects of his Will that have a tendency to their Salvation 3. It is notorious that God hath made an Universal Act of Grace or Oblivion giving Pardon of all Sin and Right to Life in Christ to all Men without exception on Condition of Believing-acceptance and hath commissioned his Ministers to offer this Gift to all Men to the utmost of their power and entreat them to
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
Extremities even at Death and to Eternity of Blessedness seeing he ever liveth by his Intercession to finish his saving Work for all that come by him to God◠Friends dye and all Worldly Helps may fail but Christ will never dye 26. For such an high priest became us who is holy harmless undefiled separate from sinners and made higher than the heavens 26. For our Condition required such an High Priest who is holy free from doing ill or suffering any more from any Enemies clean from all sin of his own and is separated from the Condition of sinful Man that dwells on Earth 27. Who needeth not daily as those high priests to offer up sacrifice first for his own sin and then for the peoples for this he did once when he offered up himself 27. Who had no sin of his own as the High Priests had and therefore for his own sin he needed not to offer any Sacrifice though he did it to perfect his undertaken Work for us Nor needed he offer often for the sins of the people for his once offering up himself was a sufficient Expiatory Sacrifice 28. For the law maketh men high priests which have infirmity but the word of the oath which was since the law maketh the Son who is consecrated for evermore 28. For the Law had none to make High Priests of but mortal Sinners but the Word of the Oath Psal 110. which was since the making of the Law maketh the Son of God High Priest who is holy sinless immortal and consecrated to an everlasting Priesthood CHAP. VIII 1. NOw of the things which we have spoken this is the sum we have such an high priest who is set on the right hand of the throne of the majesty in the heavens 2. A minister of the sanctuary and of the true tabernacle which the Lord pitched and not man 1. The sum of all that 's said is this We have such an High Priest who is advanced to the highest honour and power in Glory called God's Throne of Majesty in the Heavens As Man a Minister indeed or the prime Administrator but it is of the true and heavenly Sanctuary and Tabernacle not like that which was made by Man but which the Lord hath made for the glorifying of himself in his glorified Saints with Christ where we shall in presence worship him for ever 3. For every high priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat to offer 3. And he were no High Priest if he had nothing as Gift or Sacrifice to offer 4. For if he were on earth he should not be a priest seeing that there are priests that offer gifts according to the law 4. And if he were on Earth he should not be a Priest according to the Law because there are such already and it was entailed on the Line of Aaron And Christ's Sacrifice when he was on Earth was not according to the Law but supralegal 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount 5. And the Levitical Priesthood on Earth was made to perform those Administrations which are but shadows of the heavenly things having some notifying and instructing resemblance to them as figurative which God darkly intimated to Moses when he charged him to make the Tabernacle in the Wilderness according to the pattern which he had seen in the Mount So that the earthly Tabernacle and Worship is but a figure or shadow of the Heavenly 6. But now hath he obtained a more excellent ministery by how much also he is the Mediator of a better covenant which was established upon better promises 6. But Christ's Priestly Ministry is more excellent as he is the Mediator of a better Covenant than the meer Law of Moses was Though the Promise that went before and with the Law was an obscure Gospel It is better as having better Promises even clearer and fuller and more confirmed by God's Oath and Seal and Earnest It hath Promises of fuller Pardon greater Grace and Priviledges and surer and greater Glory Note That both the Mosaical and the Christian are named in Scripture both a Law and a Covenant for they have the same parts viz. Precepts Promises and Threats and Obedience must be consented to As proposed by God with his Antecedent Mercy it is a Law and a proposed Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As consented to by Man it is a Law accepted by Subjects and a mutual Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Grotius his Preface to Annotations on the New Testament of the Names 7. For if that first covenant had been faultless then should no place have been sought for the second 7. For if the first Covenant had been perfect God would not have made the second better Note 1. That it is not sinful Faultiness but such Imperfection as the beginnings of Art and Nature have compared with the Perfection that is here meant 2. It is not here called the First Covenant as if no other had gone before it for there was a former with Adam Noah Abraham but as it is the first of these two And it was a Covenant of Peculiarity distinct from the common one and the Promise 8. For finding fault with them he saith Behold the days come saith the Lord when I will make a new covenant with the house of Israel and the house of Judah 9. Not according to the Covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. 8 9. For he intimateth the defect of the Mosaical Covenant when he saith Behold the days come c. I will make with them a new Covenant of greater and surer Mercy for the former they quickly forsook and I forsook them 10. For this is the covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people 10. But this is my new Covenant which I will make with all Abraham's believing Seed I will sanctifie them by my Spirit and thereby give them a saving knowledge and love of all my necessary Laws and their Duties as if they were written in their minds and hearts and I will be to them a God which is their All and will love and cherish them as my peculiar people Note That this Promise is not made to Israel as a peculiar political Body for their Policy was to be dissolved but as a part of the Catholick Church which are Abraham's believing Seed 2. Therefore it being supposed that it is to Believers
them which stumble at the word being disobedient whereunto also they were appointed 7 8. To you who believe as he is esteemed precious so will he be in the riches of his grace to you But to them that obey not the Gospel but are unbelieving rejecters of him he whom the builders the Jewish Rulers did refuse is made the foundation of the Church and they shall feel his Kingly Power He is that Stone on which they stumble and fall and that Rock on which the Adversaries dash themselves in pieces even they that unbelievingly reject and quarrel against the Gospel and disobey it To which destruction not to their sin the righteous God appointed them 9. But ye are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light 9. But as the Israelites were by their proper Covenant of peculiarity separated to God from the rest of the World and called a chosen Generation a royal Priesthood an holy Nation a peculiar People especially as typifying the Christian Church so are you more eminently a chosen Seed of Christ by his Spirit a dignified Kingdom of Priests who are all designed to reign with Christ and all may have access to God a Nation or sort of men sanctified by dedication to God though all the World be his you are his peculiarly and have the Covenant and Priviledges of Peculiarity having greater mercies than the rest of the World that as Priests you may stand daily before God and celebrate his praises who hath called you out of the darkness of ignorance and unbelief and wickedness into that marvellous Light by which you know him the Father of Lights 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy 10. Who were under the Roman Captivity and scattered over the Earth and alienated from God by unbelief but now are made Christ's Free-men and Fellow-Citizens with the Saints and have obtained that mercy which unbelievers do reject 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul 11. But you are yet Strangers and Sojourners in the Countreys where you are scattered and indeed on Earth therefore I earnestly beseech you to abstain from that fleshly pleasure and life which are usually the fruit of wealth and prosperity in the World and are warring Enemies against the holy Inclinations Motions and Works of the Holy Spirit 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil-doers they may by your good works which they shall behold glorifie God in the day of visitation 12. And let your conversation among the Heathens be so just and decent and exemplary that they that now speak against you as if you were a sort of bad deluded contemptible men through prejudice and malicious same may by your excelling all others in good works rejoyce and give glory to God when he shall visit you with deliverance from your oppressors and shall exalt you 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supream 14. Or unto governours as unto them that are sent by him for the punishment of evil-doers and for the praise of them that do well 13 14. Be subject to every Civil Humane Ruler tho Heathen whether it be to Caesar as supream or those subordinate Rulers who are sent by him for that which is truly the Office of Magistrates to which God impowereth them which is to be punishers of evil doers and praisers or encouragers of them that do well 15. For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men 15. Your peace and safety is not to be look't for by resisting and conquering the Powers that are over you but by due subjection and patience while you obey God to silence those ignorant foolish men who falsly reproach you as a turbulent and unruly sort of People for differing from them in Religion and obeying God before men 16. As free and not using your liberty for a cloak of maliciousness but as the servants of God 16. You are indeed Christ's Free-men delivered from true servitude to Sin and Satan but you are God's Servants and must obey him in using your Christian Liberty to his glory in your appointed way of duty and not as a covering for any evil 17. Honour all men Love the brotherhood Fear God Honour the King 17. In short Give all men their due respect Love all Christians especially Christian Societies or Churches with a special love Fear God above all with reverent obedience and under him give that eminent honour to Kings and Rulers which is their due 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward 18. Christian Servants must be subject to their Masters whether Christian or Heathen with due respect and reverence even to those that are froward and wrathful and abuse them and not only to the good and gentle Note That this binds not free Servants to continue with such Masters when they may have better but only Slaves that may not change and also voluntary Servants till their time of Service be at an end 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when you do well and suffer for it ye take it patiently this is acceptable with God 19. For this God accepteth as a rewardable act of Obedience when in conscience of God's commanding patience you indure wrongful suffering 20. Can you think it a rewardable thing as of any special worth to take it patiently when you are beaten for your faults c. Note What then shall we think of those Servants even the religious sort that can neither bear stroaks nor words when they deserve them but will repine and swell with passion if they be but reproved for their faults yea for their sins against God and will not humbly confess them 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps 21. For your very Calling of Christianity bindeth you to this obedient Patience in imitation of Christ who in his suffering for us became our Example whom we must follow 22. Who did no sin neither was guile found in his mouth 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 22 23. Who never did ill in word or deed and yet being scorned and reviled he returned not to them the like nor gave them one ill word for another nor
into some sins that are to be punished with Bodily Death or â—hame Magistrates must put to death Murderers and other capital Offenders and when Magistrates do it not God will oft times do it without them himself as he did on Ananias and Sapphira and others In this case if one be to be executed by Justice or be under God's Justice that will put him to death you may pray for his Soul but you must not pray for his Life though he repent because it is against God's Law and the common Good And if you should pray for the Recovery of such a man in Sickness God hath not promised you to recover him No nor any of his own Children when their dying time is come 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not 18. We know that all that are born of God hate sin and overcome it in the course of their lives and live in no reigning sin which is predominant but only hated infirmities which consist with sincere predominant Faith Obedience and Repentance nor have any sin at all so far as they have the Divine Nature but they watchfully keep themselves from the prevalence of Satan's snares 19. And we know that we are of God and the whole world lieth in wickedness 19. And though Christ's Flocks here be less than the World we see by experience that we are of God guided by his Spirit obeying his Laws pleasing his Will living to him and hoping for his Glory and that the unconverted World is wholly set on wickedness and mischief so notorious is the difference between the faithful and the ungodly World which foretells the future difference 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life 20. In a word by all aforesaid we are certain of the truth of our Religion We are sure that the Son of God is come and Christ is he and by his Doctrine and Spirit hath enlightned us to know the true and only God and his Will and we are by faith and the Spirit planted into him who is the Truth even into Jesus Christ So that we are sure it is the true God that we believe and serve and the Gift and Title to Eternal Life that by Christ we do receive 21. Little children keep your selves from idols Amen 21. I speak to you in love as if you were my own Children but with care of you as to your weakness and what temptations the Idolatrous World assaults you with As Christ hath called you out of the World from Idolatry which you have renounced as you love God and your Saviour and your Souls hold close to Christ and return not to Idols nor partake of their Sacrifices nor seem to own them by Idolatrous Communion Amen The Second Epistle of JOHN the Apostle 't is most commonly thought but not certain 1. THe elder unto the elect lady and her children whom I love in the truth and not I only but also all they that have known the truth 2. For the truth's sake which dwelleth in us and shall be with us for ever 1 2. Note It seems this was some choice Woman that was a great support and helper to the Christians and eminent in Piety and stedfastness in the Faith Though some few groundlesly think that it was some Church that he calleth Lady 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love 3. Grace Mercy and Peace from God the Father and Christ the Son are the true unvaluable Blessings I wish you to confirm you in the two great parts of Religion Truth and Love 4. I rejoyced greatly that I found of thy children walking in truth as we have received a commandment from the Father 4. I greatly rejoyced that I found thy Children both holding fast the Christian Truth and living in the practice of it as the Father commanded us to preach and do 5. And now I beseech thee lady not as though I wrote a new commandment unto thee but that which we had from the beginning that we love one another 5. The sum of my writing to thee is not any Novelty but the old great Law of Christ Be sure that we keep up true Christian Love which Satan is an Enemy to 6. And this is love that we walk after his commandments This is the commandment that as ye have heard from the beginning ye should walk in it 6. And the Love in which we all must live is our Union and Concord in keeping his Commandments even the same Gospel which from the beginning was committed to us For both new and false Doctrines and a sinful life do break the Union and Peace of Christians 7. For many deceivers are entred into the world who confess not that Jesus Christ is come in the flesh This is deceiver and an antichrist 7 For there are many Hereticks now come to that deceiving pass that they deny Christ himself either his Godhead or Manhood or Office or Work yea his Incarnation as if his Body were but a Fantasm These are Deceivers and Antichrists 8. Look to your selves that we lose not those things which we have wrought but that we receive a full reward 8. Look to your selves with watchful care that no temptation draw you to back-slâ—de and you lose all your former belief and labour nor we our ministerial labour on you but hold on that you and we may attain that full Reward that we seek 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He that abideth in the doctrine of Christ he hath both the Father and the Son 9. As it was by the Doctrine of Christ that you were brought into your blessed Knowledge and Relation to the Father and the Son so if you fall from that Doctrine you will fall from God himself to whom by Christ you are reconciled But if you abide in Christ's Doctrine you will continue your Relation to the Father and the Son 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed 11. For he that biddeth him God speed is partaker of his evil deeds 10 11. As for those Hereticks and Apostates that deny the Gospel or any Essential Part of Christianity shew them no encouraging Countenance Familiarity or Communion otherwise you will be guilty as Partners in their sin 12. Having many things to write unto you I would not write with paper and ink but I trust to come unto you and speak face to face that our joy may be full 13. The children of thy elect sister greet thee Amen 12 13. Note 1. Presence maketh
friendly Converse the more comfortable 2. By Elect Sister here again some think he meaneth another Church but it cannot be proved The Third Epistle of JOHN 't is most likely the Apostle 1 THe elder unto the well beloved Gaius whom I love in the truth 2. Beloved I wish above all things that thou mayest prosper and be in health even as thy soul prospereth 1 2. My love to thee for the Truths sake which thou adherest to maketh me wish earnestly that as thy Soul prospereth so may thy Bodily Health for the service of God and thy Soul 3. For I rejoyced greatly when the brethren came and testified of the truth that is in thee even as thou walkest in the truth 3. Note 1. Soul-Mercies are the greatest Mercies and matters of greatest joy for one another 2. Good Reports of our Brethren is a duty tending to the comfort of Ministers and Friends 4. I have no greater joy than to hear that my children walk in truth 4. Note True Ministers rejoyce more for the welfare of men's Souls than in Preserments Wealth or Worldly Honour 5. Beloved thou doest faithfully whatsoever thou doest to the brethren and to strangers 6. Which have born witness of thy charity before the church 5. It is well done of thee as a sincere Christian that thou shewest so much love and help both to the Brethren of the Church with thee and to Strangers in their Banishment and Travels Which divers have here testified before the Church to thy praise 6. Whom if thou bring forward on their journey after a godly sort thou shalt do well 7. Because that for his name's sake they went forth taking nothing of the Gentiles 6 7. And if thou further furnish and help them in their Travel it will be a laudable Christian Duty doing as to God's Servants who for Christ's Name sake went out of their Country to preach abroad or were persecuted out and took nothing of the Gentile Christians towards their Maintenance in their Travels 8. We therefore ought to receive such that we might be fellow-helpers to the truth 8. To entertain and further such is part of our duty for the propagating of the Gospel He that receiveth a Prophet in the name of a Prophet shall have a Prophet's reward 9. I wrote unto the church but Diotrephes who loveth to have the pre-eminence among them receiveth us not 9. I wrote for them to the Church my Testimonial and desire of their Reception but their Bishop Diotrephes who loveth to rule as pre-eminent among them receiveth nor us Jews or my Letters and Request to the Church for them 10. Wherefore if I come I will remember his deeds which he doth prating against us with malicious words and not content therewith neither doth he himself receive the brethren and forbiddeth them that would and casteth them out of the Church 10. Note 1. By remembring his deeds and words is meant sharp rebuking him before all at least 2. It 's like that this Diotrephes was Pastor or Bishop else he could not have cast such out of the Church At least he was some great man that usurpt that Power But sure no Lay-man did so early usurp the Keys 3. By this we see that the Pride of domineering Bishops began early to be Schismatical and divide the Church by Tyranny Yea it grew arrogant to oppose and reject the Beloved Apostle and maliciously to prate against him There is no Man or Cause so good but a malicious Bishop or other man may prate against it As there are few Mutinies dangerous in Armies unless headed by some Commanders so there are few Schisms much dangerous in the Church but those that are headed by Bishops or Clergy-men 4. It is uncertain whether it was to receive them to Communion or only to Hospitality that Diotrephes opposed But it 's like it was both because he cast out their receivers from Communion 5. It is not certain whether he did it on any difference of Opinion or occasional quarrel but it is most like it was that he was a Gentile Christian and too much despised the Jews as they censured and separated too much from the Gentiles Rom. 14. Gal. 2. Thus Separation on both sides soon began and even Peace-making Apostles could not be heard by the dividers 11. Beloved follow not that which is evil but that which is good He that doth good is of God but he that doth evil hath not seen God 11. Imitate not such proud hurtful uncharitable dividing Examples whatever it pretend to a hurtful uncharitable course is not of God such are not true Believers and know not God aright But it is doing good that must shew that we are of God By their fruit ye shall know them Note Clergy Roman Cruelty by Inquisitions Prisons Ejecting true Ministers c. shews that they are not of God though they pretend Power Order Unity Faith as if it were for God and Truth 12. Demetrius hath good report of all men and of the truth it self yea and we also bear record and ye know that our record is true 12. Both common report and his own good works and our true Witness commend Demetrius 13 14. I had many things to write but I will not with ink and pen write unto thee But I trust I shall shortly see thee and we shall speak face to face Peace be to thee Our friends salute thee Greet the friends by name 13 14. Note Kind Remembrances and Greetings are suitable to Christian Friendship The General Epistle of JUDE most probably the Apostle 1. JUDE the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Jesus Christ and called 2. Mercy unto you and peace and love be multiplied 1 2. Note Men being judged of according to their professioâ—â— all Christians are called sanctified persons 3. Beloved when I gave all diligence to write unto you of the common salvation it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints 3. Note 1. The common Salvation signifieth but tâ—aâ— way to Salvation which all must go in that will be savâ—d God's high-way to Heaven Christ and his Gospel 2. The Apostles writing more against Hereticks and Jews than Heathens tells us that the Church hath more cause usually to defend the Truth against pretended Religious Zealots and Sects that are erroneous than against open Pagans who are not animated by so much blind Zeal against them therefore they know not the Churches case who fear none but pâ—ophane Enemies 3. Though Love and Meekness may be predominant in Christians earnest contending for the Faith against corrâ—pting Hereticks is oft a duty But if this be pretended for odious Censures Excommunications Persecutions or dividing Contentions against Christians of the same Faith for their differences about lesser things and for tolerable imperfections or for doubting of unnecessary Opinions Ceremonies