enlighten the World from East to West and call a Catholick Church amongst the Gentiles and this is his Kingdom and Reign And this Generation shall not pass till this Catholick Church be thus gathered though not perfected What else can be meant by Christs many Parables that the Kingdom of God is like a grain of Mustard Seed A little Leaven hid in Meal A Field sown that after had Tares A Net cast inro the Sea c. When the Catholick Church was made Christs Kingdom came and when his Kingdom came he came as King to Govern it by his Spirit Word and Ministers Matth 21.43 The Kingdom of God that is the Church State of peculiarity shall be taken from you and given to a Nation the Gentile word bringing forth the Fruit thereof But the Perfection of the Kingdom will be at last And as to the Time of his Appearing for Judgment it must specially be observed that he tells them That it was not known either to Angels or to himself And if Christ knew it not as man how presumptuous are they that foretel it And whereas they say It was but the Day and the Hour and not the Year that he knew not I answer That by Day and Hour is meant in general The Time And if Christ knew it not no wonder if he foretold it not to his Disciples but told them It shall be uncertain to you that you may be always ready Therefore though it be false that Grotius saith That Paul thought that the Coming of Christ would be in his days It is true that Paul knew not but that it might be in his Days They might know indeed that it would not be till certain Signes foretold came to pass but after that they were still to expect it as uncertain CHAP. XXV 1. THen shall the kingdom of heaven be likened to ten virgins which took their lamps and went forth to meet the bridegroom 2. And five of them were wise and five were foolish 1. When Christ cometh to Judgment either on the Jews as aforesaid or on any with Death or on all at the last Day the Administration of his Kingly Government towards the Ready and Unready may be illustrated by this similitude of Ten Virgins c. Note The Custome of the Jews was to make very Pompous Feasts at Weddings and many Virgins used to go to the Brides House and thence with hand Lamps to go and attend her to the Wedding 3. They that were foolish took their Lamps and took no oyl with them 4. But the wise took oyl in their vessels with their Lamps 3.4 The Foolish made no preparation but for the present but the Wise provided for the time to come supposing there might be some delay Note The Parable is to stir up all to preparation for Death and Judgment and all the Tryals that are to come and to prove it damning Foolishness after all warnings to delay and be unprepared 5. While the bridegroom tarried they all slumbred and slept 5. Note The Lamp and the Vessel of Oyl signifie Preparation by sudden act and Preparation by a stated habit Wise and Foolish Good and Bad may sleep upon delay and keep not up still the same lively Activity But the Godly have still the holy Nature and Habits 6. And at mid-night there was a cry made Behold the bridgroom cometh Go ye out to meet him 6. And when they are deepest in security or forgetfulness and minding Worldly things they suddenly hear that Christ by Death or Judgment is coming He is just at hand There 's no more delay you must presently come away to Judgment and to be saved if you are his 7. Then all those virgins arose and trimmed their lamps 7. When the Midnight cry cometh and there is no longer stay all men good and bad wise and foolish will be awakened to attempt some sudden preparation The worst almost under the sentence of Death will think what now must I do to be Saved self-love and fear will make them cry for Mercy with some kind of Repentance though they be Unconverted 8. And the foolish said to the wise Give us of your oyl for our lamps are out 8. The unprepared unholy Souls when Death and Judgment comes would fain then be found in the State of holy Believers and would die the death of the righteous and wish for their preparations 9. But the wise answered saying Not so lest there be not enough for us and you but go ye rather to them that sell and buy for your selves 9. These wishes then are vain One man cannot be Saved by another mans Righteousness It must be your own or it will not save you Go therefore and make your own preparation 10. And while they went to buy the bride-groom came and they that were ready went in with him to the marriage and the door was shut 10. Death and Judgment will not stay for the unready They that then are found unsanctified onely under fears and wishes to be saved will be shut out when holy prepared Souls are all let in 11. Afterwards came also the other virgins saying Lord Lord open to us 11. Self-love and fear will make the unholy Cry in vain too late for Mercy 12. But he answered and said Verily I say unto you I know you not 12. But he will not own or open to such seekers but reject them N. Not that true Conversion and Holiness is ever too late But those fears and crys for Mercy which in time might have been good preparations for a true Change may be all lost and come short of it at the last extremity 13. Watch therefore for ye know neither the day nor the hour when the Son of man cometh 13. God hath purposely concealed the time of Christs Coming from the knowledge of all Men that all might be obliged to be in constant watchful readiness yea it is said That Christ himself knew it not as man They that say The Year may be known though not the Day or Hour distort the Text which meaneth by Day and Hour the Time as if he had said You are not sure save by the Signes forementioned not Fulfilled but it may be the next Day or Hour so that the Apostles themselves were uncertain tho they rebuked them that pretended to know that it was at hand before Jerusalem was Destroyed From their days till now God hath kept the Church uncertain but that it might quickly come So that Grotius is mistaken that thinks Paul believed it would be in his days as if he had by a false Motive drawn men to godliness But Paul knew not how soon it might have come Ignorance of it is needful but Error is hurtful of which before 14. For the kingdom of heaven is as a man travelling into a far countrey who called his own servants and delivered unto them his goods 15. And unto one he gave five talents to another two and to another one to every man according to his several
Believer so you know not but by loving and peaceable Behaviour the Unbeliever may be converted and saved 17. But as God hath distributed to every man as the Lord hath called every one so let him walk and so ordain I in all churches 17. But let none on pretense of Christianity desert the Relation that God hath set him in but do his Duty in the Place that God hath distributed and called him to And this Order I appoint to all the Churches 18. Is any man called being circumcised let him not become uncircumcised is any called in uncircumcision let him not become circumcised 18. Think not that Christianity requireth any needless Changes to Circumcision or Uncircumcision as to the external Ceremony It is a Change from Sin to God which it requireth 19. Circumcision is nothing and uncircumcision is nothing but the keeping of the commandments of God 19. To be one that was or that was not circumcised is no part of the Christian Religion but to keep those Commandments which God hath given us either in the Law of Nature or by Jesus Christ Do Gods Work and make it not more than it is 20. Let every man abide in the same calling wherein he was called 20. Pretend not Religion for breaking away from the State of Relation that the Gospel found you in without a just Discharge or cause of Change 21. Art thou called being a servant care not for it but if thou mayest be made free use it rather 21. If thou wast a Servant when thou wast converted be contented with thy Condition for it 's not contrary to thy Deliverance by Christ But if thou maist be set free from a Servile Life on lawful Terms it 's rather to be chosen For it is not all change of Relation or outward State that I forbid 22. For he that is called in the Lord being a servant is the Lords free-man likewise also he that is called being free is Christs servant 22. A Christian Servant hath that sort of Freedom which Christ hath purchased He is freed from Guilt and the Curse and the Slavery of Sin and Satan And the Freest and Greatest that is a Christian is devoted absolutely to the Service of Christ 23. Ye are bought with a price be not ye the servants of men 23. And if you are free make not your selves needlesly the Servants of Men especially or Infidels nor serve any Man before Christ or against him For he hath bought you to be his Servants 24. Brethren let every man wherein he is called therein abide with God 24. To conclude Serve God in the Calling that Grace found you in till he remove you 25. Now concerning virgins I have no commandment of the Lord yet I give my judgment as one that hath obtained mercy of the Lord to be faithful 25. As to your Question about Virginity God hath made no Universal Law for it or against it and I pretend not to give you any such But it being a Case to be variously resolved according to Persons various Conditions I shall give you faithfully my Judgment how to decide it severally for your selves 26. I suppose therefore that this is good for the present distress I say that it is good for a man so to be 26. Christians being now under Persecution and Distress no doubt but it is much more for their ease and quiet to be single than to have a Wife or Husband and Children to care for in Poverty or in Flight 27. Art thou bound unto a wife seek not to be loosed Art thou loosed from a wife seek not a wife 27. If thou be bound to seek to be loosed is a Sin But if thou art loosed that thou seek not to be bound without necessity is my Advice 28. But and if thou marry thou hast not sinned and if a virgin marry she hath not sinned nevertheless such shall have trouble in the flesh but I spare you 28. But to marry as such is no Sin Though it be a Sin to do it when there is clear Reason against it But such must reckon upon Trouble in the Flesh But though I sorewarn you to prevent your Trouble I would not by urgency be your Snare 29. But this I say brethren the time is short It remaineth that both they that have wives be as though they had none 30. And they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not 31. And they that use this world as not abusing it for the fashion of this world passeth away 29 30 31. But this none should forget that this Life is so short and the End of all so near and sure that there is little difference between having a Wife or no Wife weeping or not weeping rejoicing or not rejoicing possessing and not possessing And therefore you should have Wives and weep and rejoice and possess and use this World as if you did it not with such an Indifferency through the sense of greater things as that you may not be overmuch affected with the getting or enjoying or loss of any transitory thing For all these things are in continual change and the Fashion of them passeth away 32. But I would have you without carefulness He that is unmarried careth for the things that belong to the Lord how he may please the Lord 32. Carefulness about the World is so bad a thing that I would have you escape it if you can The unmarried hath less Worldly Care to divert him from caring how to please God and to do good to others and secure his Soul 33. But he that is married careth for the things that are of the world how he may please his wife 33. But he that is married hath made himself so much more Duty Temptation and Trouble as must needs increase those Cares which will much divert his Thoughts and Cares from the pleasing of God Particularly the Care of pleasing his Wife will take him up because there is in all Persons much unsuitableness and difference of Judgment Temper and Inclinations and in the weaker Sex usually much Passion and Impatience and difficulty in bearing that which crosseth their Wills so that the wisest Man can hardly please some with all his Skill and Kindness and Diligence without violating his Duty to God 34. There is difference also between a wife and a virgin The unmarried woman careth for the things of the Lord that she may be holy both in body and spirit but she that is married careth for the things of the world how she may please her Husband 34. And the difference is great also on the Womens part whose Weakness usually can less bear Difficulties Troubles and Temptations The unmarried is free from abundance of Troubles and Temptations which would turn away her Care from the things of God and so she is more free to keep close to God and to keep both spiritual and corporal Sanctity But she that is
against each other that was like to cause Schism in the Church 4. Look not every man on his own things but every man also on the things of others 4. Specially take heed of Selfishness which maketh Men over-regardful of all that is their own their own Interest in Honour of Profit or Opinion and to set too light by other Mens yea to set against the Interest of others to advance their own Note That Self-denial and Love or to love others as our selves are the great Means to keep and cast out Schism and the want of them in Clergy and Laity is the common Mischief and Ruine of the Churches 5 6. Let this mind be in you which was also in Christ Jesus who being in the form of God thought it not robbery to be equal with God 5 6. Learn this of Christ who being God the Brightness of his Fathers Glory and the express Image of his Subsistence or Person Hâ—b 1.3 thought it no Robbery to be Equal with God the Father being One with him 7. But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men 7. But yet condescended to assume Humane Nature and so in that which was visible was a Man and a Servant obliged to Obedience in the most humble Instance and so made himself by this humble Self-deniâ—l of no Reputation with the unbelieving World that knew not his Divinity thus veiled yea coâ—nted him a Malefactor 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the cross 8. And being visible onely in his Humane Nature like other Men he yet further humbled himself obeying his Father by submitting to the reproachful cursed Death of being crucified as accused of Blasphemy and Treason against Caesar 9. Wherefore God also hath highly exalted him and given him a name which is above every name 9. Wherefore God hath highly exalted him in that Manhood in which he suffered and hath given him greater Dignity and Honour and Renown than any Creature ever â—ad over them all 10. That at the name of Jesus every knee should bowe of things in heaven and things in earth and things under the earth 10. That to his Dignity and Power all Creatures should be subject and Angels Men and Devils should by their submission respectively honour his Name 11. And that every tongue should confess that Jesus Christ is Lord to the glory of God the Father 11. And that all reasonable Creatures acknowledge Christs Dominion to the Glory of the Father 12. Wherefore my beloved as ye have always obeyed not as in my presence onely but now much more in my absence work out your own salvation with fear and trembling 12. Wherefore as you have always lived in Obedience to Christ both while I was with you and much more since go on and finish or perfect that holy Obedience which God requireth of you for the obtaining of Salvation and that with holy care and diligence and watchful cautelous fear of miscarrying 13. For it is God which worketh in you both to will and to do of his good pleasure 13. Which I may the more confidently exhort you to in hope because you are not the prime Agents required to do this meerly of your selves but onely under God the prime Cause of all Good both of Nature and Grace who doth not onely give you Power but worketh in you both the Act of Willing and of Working of his own good Pleasure 14. Do all things without murmurings and disputings 14. And do all your Works of Obedience to God in Love and Peace with one another without murmuring at your Work or one another and without provoking Wrâ—nglings 15. That ye may be blameless and harmless the sons of God without rebuke in the midst of a crooked and perverse râ—tion among whom ye shine as lights in the world 15. That you may be â—nreproveable and sincere the blameless Sons of God in the midst of a naughty crooked perverse Generation or sort of Men among whom ye shine as lights in the World 16. Holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain 16. That in the day of Christs Judgment I may rejoice not only in the sincerity of my labour but in the success that I have not preached and laboured and suffered without fruit 17. Yea and if I be offered upon the sacrifice and service of your faith I joy and rejoyce with you all 17. Yea if I suffer death as a Sacrifice for the service of your Faith your Constancy and Welfare will make it matter of joy to me for your sakes 18. For the same cause also do ye joy and rejoyce with me 18. And if my suffering be my joy let it be yours also be not discouraged but rejoyce with me 19. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state 19. But I hope by the mercy of the Lord to send Timothy shortly to you that when by him I know your State I may have comfort in you as you may have in me 20. For I have no man like-minded who will naturally care for your state 20. For I have no man equal to him in Love to you who will care for your State with such affection even as Nature teacheth Men to care for their Children as themselves 21. For all seek their own not the things which are Jesus Christs 21. For all are so much set on minding their own Matters and seeking their own Interest that it abateth their Zeal and Diligence in seeking the Interest and things of Christ Note 1. That selfishly to prefer their own Carnal Interest to Christs is a certain mark of a Graceless Hypocrite 2. Therefore Paul meaneth not that all are such predominantly but that all too much seek their own and Christs too little 3. But that this self-seeking is the Plague of the Clergy and Church culpably in all in various degrees and predominantly in False-hearted Hypocrites 22. But ye know the proof of him that as a son with the father he hath served with me in the gospel 22. But you know what experience you and I have had of him that with the love of a Son and the diligence of a Servant he hath assisted me in my Ministry of the Gospel 23. Him therefore I hope to send presently so soon as I shall see how it will go with me 23. Him I hope to send as soon as I know and can by him tell you how it will go with me 24. But I trust in the Lord that I also my self shall come shortly 24. And I trust that the Lords Mercy will deliver me and I shall shortly come my self 25. Yet I supposed it necessary to send to you Epaphroditus my brother and companion in labour and
Moses which you profess to own do bid you love your Neighbour as your self and forbid such uncharitable censures so that by condemning your Brethren you condemn the Law And this is not to keep either Moses's Law or Christ's but to set your selves above both by making your selves Reproving Judges of them 12. There is one Law-giver who is able to save and to destroy who art thou that judgest another 12. Christ and none else saith Dr. H. hath Authority to give Laws to us There is but one Law-giver who hath the absolute and final power of life and death eternal Salvation and Damnation Who art thou that darest arrogate this Judgment Or what power hast thou to judge or anathematize another any further than truly to tell men whom Christ will judge and cast away 13. Go to now ye that say To day or to morrow we will go into such a city and continue there a year and buy and sell and get gain 14. Whereas ye know not what shall be on the morrow for what is your life it is even a vapour that appeareth for a little time and then vanisheth away 13 14. You are too much set on wordly prosperity and you plot for gain as if you were secured of long abode on Earth and you lay your designs with presumptuous confidence where and how long you will dwell trade and gain when as your Life on Earth is a meer uncertain fugitive vapour quickly gone 15. For that ye ought to say If the Lord will we shall live and do this or that 16. But now ye rejoyce in your boastings all such rejoycing is evil 15 16. Whereas ye should remember the uncertainty and shortness of your lives and design and do all in submissive dependance on the will of God But you fetch your comfort from wordly things by your own vain presumption of long Life and hope of worldly prosperity all such presumptuous carnal comforts are evil 17. Therefore to him that knoweth to do good and doth it not to him it is sin 17. And the brevity of Mans Life and the vanity of worldly gain are things so notorious and undeniable to all men especially to Christians that to let these vanities loosen you from Christ and your obedience is utterly unexcuseable CHAP. V. 1. GO to now ye rich men weep and howl for your miseries that shall come upon you 1. But as to thoâ—e that will yet cleave to the World and take no warning let me tell you to your sorrow that dreadful miseries are coming upon you the fore sighâ— of which shouhld make you weep and howl instead of your deceitful joy 2. Your riches are corrupted and your garments moth-eaten 3. Your gold and silver is cankered and the rust of them shall be a witness against you and shall eat your flesh as it were fire ye have heaped treasure together for the last days 2 3. What are these vanities which you have so inordinately affected Your beloved riches are not only corruptible but corrupted by you to your own sin and hurt your rich cloathing is a moth-eaten vanity The gold and silver which you have treasured up is cankered and rusty and the guilt signified by that rust shall condemn you and corrode your Consciences as fire At great cost and labour you have treasured up riches but it is in effect to be a prey to your Enemies in the day of your Destruction and a witness in God's day of Judgment against your selves to your own confusion 4. Behold the hire of the labourers which have reaped down your fields which is of you kept back by fraud crieth and the cries of them which have reaped are entred into the ears of the Lord of sabbaoth or hosts 4. You Jews are addicted to Covetousness and by that to Injury and Oppression and you deny poor labourers their wages and defraud them and God heareth their cries and will revenge them on you 5. Ye have lived in pleasure on the earth and been wanton ye have nourished your hearts as in a day of slaughter 5. Your Riches have been provision for your sensuality You have by them made provision for the lusts of the flesh and lived in pleasure revelling and luxury and lasciviousness and have fed and cherished the flesh and its delights as in a continual feast 6. Ye have condemned and killed the just and he doth not resist you 6. Your Riches have lift you up into power which you have abused to condemn and kill innocent men who have not resisted you but endured all Note 1. Some think that the Jewish Christians are here meant to whom James wrote but sure they were not so degenerate 2. Some think it was the Gnostick Hereticks 3. I think it much more probable that by an Apostrophe he speaks to the Rich Infidels to introduce his Exhortation to the Christians to Patience 7. Be patient therefore brethren unto the coming of the Lord behold the husbandman waiteth for the precious fruit of the earth and hath long patience for it until he receive the early and latter rain 8. Be ye also patient stablish your hearts for the coming of the Lord draweth nigh 7 8. But as for you persecuted Christians bear all this patiently without discouragement tiredness or wavering in your Faith For the time is short and the coming of Christ for your deliverance is not far off If in your Husbandry or Tillage you look not to reap as soon as you have sowed but wait for the Harvest and Fruit and for the Showers that must ripen it should you not more patiently wait for greater things when the time will quickly come 9. Grudge not one against another brethren lest ye be condemned behold the Judge standeth before the door 9. Make not too great a matter of your wrongs nor quarrel among your selves as the Jewish Zealots mentioned by Josiphus did lest while you condemn one another all condemn themselves and biting and devouring one another you be devoured one of another Stay but a little and the Judge who is at hand will avenge you of your Enemies and end all your quarrels which ignorance and pride have made and kept up among your selves 10. Take my brethren the prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience 10. You justly honour the Prophets who have spoken as sent from God Remember how they were used and how they suffered and let them be your Example and imitate them in Patience 11. Behold we count them happy which endure Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pitiful and of tender mercy 11. It is part of our Faith to believe that they are happy who patiently suffer for Righteousness sake You have heard of Job's patience and of the end which God intended and accomplished which tells us that God is full of pity and mercy to us when he afflicteth us 12.
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
weep not for me but weep for your selves and for your children 29. For behold the days are coming in the which they shall say Blessed are the barren and the wombs that never bare and the paps that never gave suck 26 27 28 29. It is not my case that you have cause to lament but your own and your Childrens for the dreadful destruction that is coming 30. Then shall they begin to say to the mountains Fall on us and to the hills Cover us 31. For if they do these things in a green tree what shall be done in the dry 30 31. Dreadful will be the approaching vengeance For if they thus use me for my good works what shall they endure who by their heinous sin are as wood dried for the fire 32. And there were also two malefactors led with him to be put to death 33. And when they were come to the place which is called Calvary there they crucified him and the malefactours one on the right hand and the other on the left 32 33. Thus for us the Son of God was numbred with Malefactors by the most ignominious death 34. Then said Jesus Father forgive them for they know not what they do And they parted his raiment and cast lots 34. Qu. Was this an absolute Prayer of Christ If so were they not all forgiven seeing he was always heard And doth not he himself foretel their dreadful punishment Ans It is as if he said I am dying to purchase pardon of sin to all that repent and believe I come not to destroy and condemn but to save It is therefore my part to desire their Repentance and Salvation Take them not as unpardonable for they do this in ignorance and unbelief Tender them forgiveness and give them yet time of Repentance and draw thine Elect to effectual Faith and condemn none for killing me that do not after my Resurrection obstinately reject thy offered mercy to the last This also was the sense of Stephen's Lay not this sin to their charge But final unbelief and rejecting grace is the unpardonable sin which retaineth all the rest 35. And the people stood beholding and the rulers also with them derided him saying He saved others let him save himself if he be Christ the chosen of God 35. O unthankful men to turn so many Miracles of Love and Mercy into cruel insulting scorn Reader behold in these Instances the Nature of faln Man and be humbled and fear thy self 36. And the souldiers also mocked him coming to him and offering him vinegar 37. And saying If thou be the king of the Jews save thy self 36 37. N. He came to save us and not himself till his Resurrection How glad would his Enemies shortly be to be saved by him And how will their tune be changed 38. And a superscription also was written over him in letters of Greek and Latine and Hebrew THIS IS THE KING OF THE JEWS 38. N. As the reason of his death and scorn both of him and all the Jewish Nation 39. And one of the malefactours which were hanged railed on him saying If thou be Christ save thy self and us 39. N. The Cross of Christ was the great scandal to all They thought that he could not be the Christ that did not save himself because they knew not the use of his Sacrifice for Man's Redemption But it shews the power of sin when even a Malefactor crucified shall go out of the World in such reproach 40. But the other answering rebuked him saying Doest not thou fear God seeing thou art in the same condemnation 41. And we indeed justly for we receive the due reward of our deeds but this man hath done nothing amiss 40 41. Wilt thou die in sin Are not we justly suffering for it when he unjustly suffereth being innocent 42. And he said unto Jesus Lord remember me when thou comest into thy kingdom 42. Lord I believe that thou art the true Messiah and the promised King Remember me a sinner with pardoning mercy and acceptance when thou reignest in thy glory 43. And Jesus said unto him Verily I say unto thee To day shalt thou be with me in paradise 43. Trust my Promise Thou shalt this very day be with me in a celestial Paradise of joy N. 1. This Example sheweth us what Election freely doth in calling one while another is past by 2. Christ would give this present proof of the virtue of his Sacrifice to call and justifie sinners 3. True Conversion is never too late to the obtaining of Mercy and Salvation 4. True Faith and Repentance how late soever will have its fruits This man was not saved without good works 1. He confest his sin 2. He confest the justness of his punishment 3. He confessed Christ's Kingdom 4. He justified Christ's Innocency 5. He reproved the Reviler and taught him to repent 6. He prayed even to a crucified dying Christ 7. He prayed not for present deliverance but for a place in Christ's Kingdom 5. The departed Souls of the faithful go presently to Paradise 6. This Paradise is where Christ will be with us Some Hereticks by gross perversion joyn This day with I say as if it had been only the day of Christ's speaking this and not of the man's being in Paradise But it is by falsification contrary to the pointing of all Greek Copies and one Copy saith Beza hath That this day 44. And it was about the sixth hour and there was a darkness over all the earth until the ninth hour 44. Over all the Land from twelve a Clock till three there was an unusual degree of darkness whether by an Ecclipse or extraordinary Clouds is uncertain But it was not such darkness as is in the night 45. And the sun was darkned and the veil of the temple was rent in the mids 45. Some take the veil to be a hanging but it 's liker it waâ— a wall For the Temple was divided into three parts 1. The outer Court where the Gentiles might come 2 The Sanctuary where the Jews came 3. The inner Sanctuary or Holiest where only the High Priest came once a year If it was the wall that enclosed the Holiest then the rending signified the access we have now to God by Christ If it was the second wall it signified the removal of the Mosaical Separation of Jews and Gentiles 46. And when Jesus had cried with a loud voice he said Father into thy hands I commend my spirit and having said thus he gave up the ghost 46. N. The certain Glory that Christ expected was by the way of Trusting his Soul into his Fathers hands And what otherwaies have we to die in hope and peace but to commit our Souls with Trust to our Father and our Redeemer and conjoyn the dying words of Christ Stephen 47. Now when the centurion saw what was done he glorified God saying Certainly this was a righteous man 47. See Matth. 27.54 Though Matthew recite his words thus Verily this was the
but examine which cause God is for 40. And to him they agreed and when they had called the apostles and beaten them they commanded that they should not speak in the name of Jesus and let them go 41. And they departed from the presence of the Counsel rejoycing that they were counted worthy to suffer shame for his name 40. Note Causeless stripes were the Mercy of these Men. The Holy Ghost did not work Miracles to revenge these injuries to the Apostles But taught them to rejoyce in this reproach for Preaching Christ as their great honour 42. And daily in the Temple and in every House they ceased not to teach and preach Jesus Christ 42. And no commands threats or cruelties made them cease Preaching Christ publickly and from house to house CHAP. VI. ANd in those days when the number of the Disciples was multiplied there arose a murmuring of the Grecians against the Hebrews because their widows were neglected in the daily ministration 1. Note Those Jews that understood the Greek Tongue and used the Greek Translation of the Scripture were called Greeks who were some at Jerusalem most at Alexandria and some scattered abroad the World 2. Even in the greatest Exemplification of Christian Love Concord and self denial the interest of the body and its provisions began a murmuring among this chosen Flock that had all things common And can we now expect to live without murmurring at each other upon cross interests and bodily wants The suffering Party will think themselves injured and will complain 2. Then the twelve called the multitude of the Disciples unto them and said It is not reason that we should leave the word of God and serve tables 2. We must prefer the greater before the less the Preaching of Gods word before the charge of distributing to Love feasts and to the Poor and we are not sufficient for both 3. Wherefore brethren look ye out among you seven men of honest report full of the holy Ghost and wisdom whom ye may appoint over this business 3. Note 1. This is the first call of Officers mediately by Men yet the Holy Ghost in the Apostles instituteth the office but yet they give a reason for it A Divine Institution and reason from necessity and convenience well agree 2. The Apostles fix the number 3. The Congregation must choose the Persons 4. God by his Spirit in the Apostles limiteth them to certain qualifications 1. Good Report 2. Full of the Holy Ghost 3. And of Wisdom The Chosen Persons must be appointed or authorized and directed by the Apostles Incapable Matter maâ—â—th both Election and Mens Ordination void But yet the Electors still are Trusted whom to Elect and the Ordainers whom to Ordain And every Error is not a nullity where there are the essential qualifications 4. But we will give our selves continually to prayer and to the ministery of the word 4. Where ever God will bless his Church with Bishops indeed this will be their life and their description 5. And the saying pleased the whole multitude and they chose Stephen a man full of faith and of the holy Ghost and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicolas a proselyte of Antioch 5. The Reason of the motion the Authority of the Apostles and the Spirit of God made them all unanimously consent 6. Whom they set before the apostles and when they had prayed they laid their hands on them 6. Prayer to God to accept and bless them and the Authorizing them by the sign of Imposition of hands was the Apostles way of Ordination supposing them instructed for their Office 7. And the word of God increased and the number of the Disciples multiplyed in Jerusalem greatly and a great company of the Priests were obedient to the faith 7. And the success of the Word increased and the number of the Disciples in Jerusalem grow very great and a great Company of the Priests or a great Company and of the Priests some were obedient to the Doctrine of Christ by believing 8. And Stephen full of faith and power did great wonders and miracles among the People 8. Stephen having a great measure of the Spirit was full of Faith and Power and wrought great Miracles 9. Then there arose certain of the synagogue which is called the synagogue of the Libertines and Cyrenians and Alexandrians and of them of Cilicia and of Asia disputing with Stephen 9. Jerusalem being the place where the scattered Jews of all Nations used at certain times to worship no wonder if several Countrys had there several Synagogues Libertines are by most supposed to be Jews made free Though some derive the Name from a Country thinking one Letter is changed 10. And they were not able to resist the wisdom and the Spirit by which he spake 11. Then they suborned men which said We have heard him speak blasphemous words against Moses and against God 10. Note On such terms we dispute with Malignant men When they cannot resist the Truth they turn Diabolists and suborn Men to swear to false Accusations Malignity Bood-thirsty Cruelty and Lying are the three Essentials of a Diabolist 2. It is next to a Miracle of Providence that no greater numbers of Religious persons have been murdered in the World by the way of Perjury and pretence of Law when so many thousands hate them who make no Conscience of false Oaths 12. And they stirred up the People and the Elders and the Scribes and came upon him and caught him and brought him to the Council 12. Note When Informers and Perjured Witnesses and Council or Judges were all of a Mind false Malignants blood thirsty men it was easie to foreknow the sentence 13. And set up false witnesses which said This man ceaseth not to speake blasphemous words against this holy place and the Law 14. For we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the customs which Moses delivered us 13 14. Note It is very likely that they heard Stephen say some words of Christs Abrogation of the Law from which the Perjured gathered their Testimony and puting their own sence on his words made Blasphemy of them and did not think they were Perjured And what man is there that Judges Jury and Witnesses may not Condemn if they will but put their ownsence on their words Christ so suffered before Stephen And it is no wonder or dishonour to be condemned as the greatest Malefactors by such men Therefore judge of History accordingly where wicked Men are the Accusers and Judges 15. And all that sate in the Council looking stedfastly on him saw his face as it had been the face of an Angel 15. With a a splendor which might amaze them but did not change them so much was Dives in Hell deceived that one from the Dead would convert his sensual Brethren when it is like that if Lazarus had come to them as he prayed they would have put him to death
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
is the full Truth as I have proved in a set Treatise 18. Let no man beguile you of your reward in a voluntary humility and worshipping of angels intruding into those things which he hath not seen vainly puft up by his fleshly mind 18. Let no Man beguile you of the Reward of Christianity by pretending greater self humbling than God commandeth by worshipping Angels intruding into and pretending to know the things which he never saw nor God revealed to him vainly puffed up by the Imaginations of his fleshly Mind and building on his deluded Conjectures and Self-conceits 19. And not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God 19. By which they depart from their due Dependence on Christ the Head whose Office it is to be the sole immediate Mediator between God and Man and the Lawgiver to the Church who hath given us sufficient notice what Worship God accepteth It is from him the Head of Life and Government that the Body even the Church receiveth its Nourishment and holy Increase by the Blessing of God it being by Joynts and Ligaments of Faith Love and Ministry and Communion for Concord conjoined and made a meet Receiver 20. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances 21. Touch not taste not handle not 22. Which all are to perish with the using after the commandments and doctrines of men 20 21 22. If then you be dead to the Rudiments of all other Masters and Customs in the World of Jews or Heathens in conformity to your Crucified Lord why as though yet you were not separated from the World to Christ are you subject to such Ordinances which Christ never made you but hath abolished as Touch not taste not meddle not with such and such Meats as unclean and the like which were all temporary things and consist in transient unprofitable Actions having no Reward of God as being but the Products of the Commands and Doctrines of unauthorised Men. 23. Which things have indeed a shew of wisdom in will-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh 23. Which are the things for which as deceitful Shews tho Heretical and Heathen Seducers pretend to be wiser Men than the Apostles and Christians and to be more pious Men and so would draw you to their Errours as being stricter in Voluntary Worship and greater Humility and neglecting of the Body on pretense of being more for the Soul and not as sensual Men do setting up and pampering the Flesh Note The Description of Paul and Church Historians notifie to us that these Hereticks made up a Religion of three Parts 1. Of the Name and some Parts of Christianity to keep in with the Christians 2. Of many Jewish Rites to keep fair with the Jews 3. But the main Substance which they boasted of was Pythagorean Heathenism in which they pretended great knowledge of Spirits Demons and invisible things their Orders Powers Offices Durations c. which God never revealed but the deluded Imaginations of themselves and the said Pythagorean and Platonick Philosophers taught them In many of which Superstitions of Will-worship Angel-worship Laws of Penance on the Flesh while the vain Mind usurpeth Christs Legislative Power too many of the carnal corrupt Church do imitate them to this day CHAP. III. IF ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God 1. If then you be true Christians risen with Christ as you profess to the hope of a Celestial Glory and to a Holy Life shew it by seeking the things which are above where Christ who you trust in is as your Head over all in glory 2. Set your affection on things above not on things on the earth 2. Let the Heavenly things and not the things on Earth have your strongest affections your Love your Desire your Hope your Joy your Care your very Hearts 3. For ye are dead and your life is hid with Christ in God 4. When Christ who is our life shall appear then shall ye also appear with him in glory 3 4. For ye are dead to the World and sin and the root of your Spiritual Life is not in your selves but both your Objective Life which is your Happiness and the Root of all your Spiritual Life are out of sight with Christ in God It is by him that you live and it is with him and on him that you must live in Glory for ever 5. Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry 6. For which things sake the wrath of God cometh on the children of disobedience 5 6. Therefore tho your Lusts are as it were the very Members of your corrupt fleshly Nature kill them all even Fornication Uncleanness Inordinate Affections of Love or delight all evil lustings or desires and Covetousness which loveth the Creature above God and which is Idolaters sin For it is for these things that the Unbeliving Rebellious World is under the wrath of God 7. In the which ye also walked sometime when ye lived in them 7. These sins were formerly your own practices when you were Heathens among them 8. But now you also put off all these anger wrath malice blasphemy filthy communication out of your mouth 9. Lie not one to another seeing that ye have put off the old man with his deeds 8 9. But now you must not only cast off all these filthy sins but also all that is contrary to Love and Peace all sinful wrath and malice and evil speaking and rybaldry and lying For all these are the Members and Deeds of the Old Man or state which you have renounced 10. And have put on the new man which is renewed in knowledge after the image of him that created him 10. And you have by Conversion become New Men renewed in Saving Knowledge unto the Image of that God and Saviour who is the maker of this New Creature 11. Where there is neither Greek nor Jew circumcision nor uncircumcision barbarian Scythian bond nor free but Christ is all and in all 11. Where the Interest and Union that we have all in One Christ who is all in all doth swallow up all the little differences of Greeks and Jew c. And so must lo in our Communion 12. Put on therefore as the elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering 12. Let these therefore be your very Habit and Nature and Practice as becometh Gods chosen holy and beloved ones Bowels of Mercy Kindness c. 13. Forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also do ye 13. Note 1. That
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
hearts to the bottom and to discover and separate evil from good in the secretest thoughts and intents of the heart 13. Neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do 13. It is as the Light from the Sun the word of that God before whose Eyes all hearts and things are in open view as a diffected body and such a searching Light is his Word with whom we have to do or which we are speaking of 14. Seeing then that we have a great high priest that is passed into the heavens Jesus the Son of God let us hold fast our profession 14. Having then so great a High Priest ascended into Heaven the Eternal Word who sendeth forth his searching Word who is able to save and help us or destroy us if we revolt Let us hold fast our professed Faith and Hope through all our Tryals 15. For we have not an high priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin 15. For we have not a High Priest that is so far from our natures and case as to be unconcerned and void of compassion towards us as much as we are toward the brutes but one that was man and tempted and persecuted as much as we but without sin Note That Temptation may be without sin It is not our sin meerly to be tempted 16. Let us therefore come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need 16. Let us therefore so fully trust to the sufficiency and mercy of our High Priest in the Heavens as to come though with filial Reverence yet with boldness in the belief of our acceptance that we may obtain mercy and find suitable and seasonable help in all our dangers and needs For God will yet be sought unto for all CHAP. V. 1. FOR every high priest taken from among men is ordrained for men in things pertaining to God that he may offer both gifts and sacrifices for sins 1. For among men the High Priest that is one of them is a person consecrated to officiate for them God-wards or in things of their concernment towards God specially in offering Gifts and Sacrifices for sin 2. Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity 2. Who can the more compassionately offer for those sins of ignorance errour and weakness which the Law alloweth Sacrifice for as being liable to infirmity himself 3. And by reason hereof he ought as for the people so also for himself to offer for sins 3. And being liable to sin himself he must offer for his own sin as well as theirs 4. And no man taketh this honour unto himself but he that is called of God as was Aaron 4. And so Sacred an Office was not to be invaded by Usurpers without God's call for by it Aaron was made Priest 5. So also Christ glorified not himself to be made an high priest but he that said unto him Thou art my Son to day have I begotten thee 5. And Christ usurped not this honour but God gave it him who said Thou art my Son c. 6. As he saith also in another place Thou art a priest for ever after the order of Melchisedec 6. And Psal 110. he saith Thou art c. Thou art a King and Priest as Melchisedec was and that for ever 7. Who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared 7. Who in the Garden and on the Cross when he had offered Prayers with Agony sweating like Water and Blood and cryed out on the Cross Why hast thou forsaken me to him that could have prevented his death and all the pains which he feared not with any sinful distrust in God nor any opposition to his Fathers Will but from that strong aversation to suffering and death as such which is a property of Humane Nature and did consist with a full submission to his Fathers Will and consent to be a Sacrifice for us and he was heard in that he feared though he must first suffer before he was raised 8. Though he were a Son yet learned he obedience by the things which he suffered 8. Though he was a Son and sinless yet did he by his suffering experimentally know and shew what it is to obey at the dearest raâ—e as absolutely subject to the Will of God 9. And being made perfect he became the author of eternal salvation unto all them that obey him 9. And being consummate or made by the perfection of his performed part on Earth a perfect Redeemer he is in the fulness of Power in Heaven become the Author of Eternal Salvation by Intercession Pardon Communication of his Spirit and by actual Glorification to all that hearken to him and obey him Note 1. That these Texts do not intimate any privative imperfection in Christ's Knowledge or Obedience or any qualification before but a negative imperfection cannot be denyed to his Humane Nature As Adam new made knew not all sensible Objects remote as he did when they came before his senses so Christ in his Infancy and in the Stable at Bethlehem must not be supposed to know as man all that after he knew Yea himself saith that after he knew not the day and hour c. so he had no sensible experimental knowledge of passive Obedience before 2. He is said to be made perfect in two respects 1. In the perfect performance of his Work on Earth as any undertaker is called perfect when he hath perfected his undertaking 2. In his own perfection in Heaven 3. Obeying Christ is part of the condition of final Justification and Salvation 10 11. Called of God an high priest after the order of Melchisedec Of whom we have many things to say and hard to be uttered seeing ye are dull of hearing 10 11. Of which Priesthood of Christ as compared to Melchisedec we have much to say which it is not easie to make intelligible by words to those that are so unprepared as you are by ignorance and a dull and slow understanding Note 1. All great Scripture Truths be not equally easie to be understood 2. It is the incapacity of hearers through dulness and want of preparatory knowledge which maketh Scripture and Teaching not understood 3. It is no uncharitable dishonouring of professed Christians but an undeniable thing to say that great numbers of them are dull hearers and by ignorance uncapable at the present of hard things 12. For when for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God and are
But above all things my brethren swear not neither by heaven neither by the earth neither by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation 12. And I must specially exhort you to avoid customary needless swearing by Heaven or Earth or any oath but let Yea and Nay serve you and be true of your word that you be not drawn into a just suspicion of falshood or condemned for prophaning the name of God Note 1. That this is so far from forbidding necessary oaths for ending strife that it is but to confirm them by preserving the due reverence of them 2. The true nature of an oath is by our speech to pawn the reputation of some certain or great thing for the averring of a doubted lesser thing and not only as is commonly held an appeal to God or other Judge As to swear by the Fire by the Temple by my Faith or Truth by the Life of Pharaoh by the Heavens c. is as much as to say If this be not true then the Fire burneth not the Temple is not holy I am a Lyar Pharaoh is no King as sure as Heaven is Heaven c. so the Lord liveth is This is as true as that God liveth 13. Is any among you afflicted let him pray Is any merry let him sing psalms 13. In your affliction have present recourse to God by prayer in Faith and Hope and when you are chearful and merry turn it to God's praise and thanksgiving for his mercies in singing holy Songs to God Note That it is not only David's Psalms that they are tyed to but such as are by men fitted to their proper cases which confuteth them that condemn all humane Forms of composed words in God's Service 14. Is any sick among you let him call for the elders of the church and let them pray over him anointing him with oil in the name of the Lord 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him 14 15. When any of you is sick let him send for the Bishops of Pastors of the Church and let them pray over him anointing him with Oil in the name of the Lord as a sign and means which he hath appointed for miraculous Cures And if it be the Prayer of Faith and he be a person capable and fit for that deliverance it shall recover him from his Sickness and God shall raise him and if his Sickness be a corrective punishment for any sin that he hath committed God will forgive him and take off that penalty if he repent Note 1. That this implieth that each Church had divers Elders And whereas Dr. H. thinks it meaneth one single Bishop who the Ancients say visited all the sick you may see then how great their Diocesses were Should all the sick men in London or in many Counties send for the Bishop he would come but to a few of them at least forty or eighty Miles off But it will be said He may do it by others And why not give Orders and Sacraments by others as Lay-men now use the Keys And if the work be proper to Bishops those others then are made Bishops if not others may do it 2. Anointing being healthful to dry bodies in those hot Countries was used by Christ's appointment for miraculous Cures and never made a Duty or Sacrament to continue when Miracles cease 3. Sicknesses are usually corrective punishments for sin and to forgive the sin as to that penalty is to remit the punishment and heal the sick 4. The promise of pardon and recovery presupposeth the person penitent and fit for that deliverance 16. Confess your faults one to another and pray one for another that ye may be healed the effectual fervent prayer of a righteous man availeth much 16. Therefore Penitently confess your faults to one another especially to the Elders that visit you and pray one for another for this is the likely way of your recovery The effectual fervent instant Prayer of a Righteous Man is of great force or prevalence Note 1. An impenitent man is unfit for Pardon and therefore for deliverance from punishment and he that doth not penitently confess and bewail his sin cannot be judged a true Penitent and therefore cannot be prayed for with that Faith and Hope as we may do for the Penitent 2. This is not to be a customary thing or only to a Priest but it 's a duty both in Sickness and Health wherever the expression of Repentance to others is a duty By which alas we know how rare true Repentance is when even professors of Zeal in Religion are sharp in censuring and blaming others and except a very few humble Souls if they be never so justly blamed or reproved do swell against the reprover with pride and indignation as if he were their Enemy And they that separate from the Churches for want of Discipline are earnest for it for others but cannot bear it on themselves nor so much as endure a confutation of their errors but take him to speak against Godliness who speaketh against their mistakes and faults and two many like the Prophane will turn again and all to rend him 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six months 18. And he prayed again and the heaven gave rain and the earth brought forth her fruit 17 18. Think not that Prayer is a vain or uneffectual thing though we be frail and faulty men Elias was but a man liable both to sufferings and to a troubled mind in them as we are yet on his earnest Prayer it rained not on an Idolatrous Persecuting Country for three years and a half and at his Prayer it rained again and the Land was fruitful 19 20. Brethren if any of you do err from the truth and one convert him Let him know that he which converteth the sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins 19 20. I beseech you Brethren be neither negligent or dispairing to the cure of men in error nor yet impatient with those that would detect your Errors and convince you and bring you to Repentance as proud impenitent Persons are But know that as all men alas are too prone to error if any man err from the truth through ignorance or a corrupted will and one convert him he that converteth a sinner from his error in mind or life doth not only do that which tendeth to save his life from Gods punishing stroak but also shall save his Soul from everlasting death and procure the Pardon of his manifold sin not only so far that the Church but God himself shall receive him into a reconciled state Note 1. That error and sin are the
do it carefully and diligently He that sheweth Mercy to any in distress let him do it chearfully 9. Let love be without dissimulation Abhor that which is evil cleave to that which is good 9. Let Christian-Love which is the Great Duty of the Gospel be hearty and sincere appearing in its Fruits and not in barren Words alone Be not indifferent and cold towards Evil or Good but avoid Evil with abhorrence and resolutely stick to that which is good 10. Be kindly affectioned one to another with brotherly love in honour preferring one another 10. Love each other as Brethren and live in the kind affectionate expression of it and not as selfish uncharitable peevish quarrelsom censorious or persecuting Men Be forwarder to prefer others in esteem praise or practice according to their Worth and Rank than to set up your selves or seek esteem applause or preferment Strive not to be thought wisest or best or to be highest nor envy others 11. Not slothful in business Fervent in spirit serving the Lord. 11. Do not your Duties slothfully unwillingly and heavily but diligently and serve God in all the Duties of your Places and Times with a fervent zealous Mind 12. Rejoycing in hope patient in tribulation continuing instant in prayer 12. In all your present Tribulation rejoyce in hope of promised Deliverance and Felicity hereafter and patiently endure it And continue instantly to pray 13. Distributing to the necessity of saints Given to hospitality 13. Freely distributing to the necessity especially of Holy Persons and not living in superfluity and shutting up your Compassion from those that are in want Delight to give the Needy Entertainment in your Houses and seek them to that end 14. Bless them which persecute you Bless and curse not 14. And though the Sin of Persecution be heynous it is God that is the Avenger of it Avenge not your selves in word or deed Pray for them and curse them not 15. Rejoice with them that do rejoice and weep with them that weep 15. Be not like those selfish Persons that are little affected with the Case of any but themselves Not like the Dividers that affect to go cross to others by proud Singularity But rejoice with Rejoicers and weep with the Weepers as being of the same Body and as regarding their Case as if it were your own 16. Be of the same mind one towards another Mind not high things but condescend to men of low estate 16. Affect not to be odd and singular from other Christians but to be of one Mind and Way with them so it be not in Sin and mind their Case as if it were your own Mind not Preferment nor Riches and Vain-glory nor put your selves for these into the Company and Favour of those above you But be content with a low Condition in the World and go along in Society with the Lower sort 16. Be not wise in your own conceits 16. Have humble thoughts of your own Knowledge and think it not greater than it is but be conscious of your Ignorance and Uncertainties and Weakness and rather as Doubters stay and learn than too hastily judge and conclude 17. Recompense to no man evil for evil 17. If others do ill to you do not you do ill to them nor requite them with Revenge 17. Provide things honest in the sight of all men 17. Be diligent in your outward Labours that you may avoid base Dependence as much as may be and may provide for a decent Living for your selves and help to others 18. If it be possible as much as lieth in you live peaceably with all men 18. Though it is not in your power to make the Malignant Persecutors Contentious and Proud to be peaceable towards you nor must you purchase Peace by sinning against God yet see that you be peaceable towards all Men to the utmost of your power that the Distance may not be your fault but theirs who make Peace impossible 19. Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. 19. Passion is so unruly and so blindeth the Judgment of selfish Men that I again beseech you to avoid Self-righting by Revenge but when Men are wrathful and wrong you give place by departing submission or patience and leave God's Work of Revenge to himself which he will execute soon enough and severely enough partly by himself and partly by his Officers entrusted with the Sword 20. Therefore if thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire on his head 20. As Christ hath won us by Love so hath he taught us to win our Enemies Love is our Nature and Duty and that to which we would win all And therefore Love is the Means or Weapon by which we must overcome them and particularly by such Bodily Kindness which they can value Therefore if they hunger feed them supply their Want let not ther Enmity stop your Kindness By this means as Fire melts Metals the hardest Heart may be melted For Love kindleth Love which Strangeness and Revenge destroyeth At least this will aggravate his Sin and shame him and justifie you against his Calumnies 21. Be not overcome of evil but overcome evil with good 21. Satan by your Enemies tempteth you to sin They overcome you if you yield by Passion or Revenge or any Sin but not if they do but hurt your Bodies Therefore keep your Charity and Innocency and you are the Conquerours And by your Love and Good Works overcome their Evil as it would draw you to sin and as it is the Malady of their Souls which you would overcome for them that they may be saved CHAP. XIII 1. LEt every soul be subject unto the higher powers For there is no power but of God the powers that be are ordained of God 1. And one of the Duties that are necessary to your Peace and required of God is your due Subjection to Governours Take heed therefore of their Opinion who think that Christ hath set us free from Humane Government For God is the God of Order and as in Natural Effects he useth Natural Means so in Politick Government he useth Officers I speak not of meer Strength but of Authority or Right to Govern And as subordinate Magistrates have no such Power but what is given them by the Supreme so it is impossible that Supreme Rulers on Earth can have true Authority but what is given them by God the Universal Sovereign even as impossible as for any Creature to be what it is without a Creator For of him and through him and to him are all things Even where you must not obey a sinful Command yet you must be subject still None are exempted from this Duty for Government is the Ordinance of God 2. Whosoever therefore resisteth the power resisteth the ordinance of God and they that resist shall receive to themselves damnation 2. Whoever
false Expectations and Religious Duties would it have enticed them to and have tempted the next Age that saw the frustration to have revolted to Infidelity 2. Though we are told that we must meet the Lord in the Air and then be ever with him it pleased not God to give us yet a distinct knowledge of the Place nor what he will do with the New Earth in which Righteousness will dwell But whereever it is it will be in Heavenly Glory with Christ 3. They that will have true Christian Comfort must fetch it from the daily and lively Belief and Consideration of this That we shall for ever be in Happiness with Christ our Lord and the holy Society of the Blessed 4. Qu. Why doth not Paul comfort them with the mention of the Souls Immortality and Happiness before the Resurrection of the Body Ans Because 1. It was the Body that suffered by Persecution and that slept and that they mourned for too much and therefore it was about it that they needed Comfort 2. And the Souls Immortality was a more undoubted thing without which a Resurrection of the same Man had been impossible 3. And the Felicity or Perfection of entire Man is greater than that of the Soul alone the State of which God hath less clearly and distinctly revealed to us CHAP. V. 1. BUt of the times and seasons brethren ye have no need that I write unto you 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night 1 2. But to write to you of the particular time of Christs coming I suppose you expect not for you have been told that he cometh as a Thief in the Night unexpected Men not foreknowing when 3. For when they shall say Peace and safety then sudden destruction cometh upon them as travail upon a woman with child and they shall not escape 3. So much must the time be unknown that it will surprise them with sudden unavoidable Destruction when they most presume that all is well with them and safe 4. But ye brethren are not in darkness that that day should overtake you as a thief 5. Ye are all the children of light and the children of the day we are not of the night nor of darkness 4 5. But though you know not the time it will not so surprise you as Thieves do Men asleep in the Night For ye are all in the Day-light and not unprepared in a state of Darkness 6. Therefore let us not sleep as do others but let us watch and be sober 6. Therefore let this remember you to avoid the careless Presumption the Vices and unprepared state of the sleepy World and to live as awake and in sobriety 7. For they that sleep sleep in the night and they that be drunken are drunken in the night 7. For the Night is the time of sleep and to hide the shame of Drunkenness by Darkness 8. But let us who are of the day be sober putting on the brestplate of faith and love and for an helmet the hope of salvation 8. But let us whom God hath brought out of Darkness into the Christian Light live soberly wearing Faith and Love as Soldiers do a Breastplate and the Hope of Salvation as they do an Helmet to save Heart and Head from all Assaults 9. For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ 9. For it is not us that are his faithful Servants but his rebellious Enemies whom God hath appointed to Wrath but us he appointeth to obtain Salvation by Christ 10. Who died for us that whether we wake or sleep we should live together with him 10. Who died for us that whether we wake or sleep in Body live or die we should live with him 11. Wherefore comfort your selves together and edifie one another even as also ye do 11. Therefore continue as you do to assemble and comfort your selves together with these Hopes and to edifie one another thereby Note Paul knew that Rulers were against such Assemblies and Exercises Qu. But must they not be forborn if Men forbid them Ans Not as an Act of Obedience when God commandeth us to use them But Force may make it impossible to us as it is to relieve the Poor when Men disable us and take away all that we have to give them 12. And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you 13. And to esteem them very highly in love for their works sake And be at peace among your selves 12 13. Acknowledge their Office and Worth and your Obligations to them that are truly called to be your Bishops or Spiritual Guides and Rulers and labour among you in that Office and admonish you And as their Office is high their Labour and your Benefit great let them be greatly esteemed by you and dearly loved for their Work This due Love and Submission to them and living in Peace among your selves will make you a happy Church Note 1. That every Church should have their proper Overseers and Guides among them 2. That these Pastors are over them in the Lord and not to be ruled by the People 3. That the Work of Bishops is to labour among them and admonish their particular Churches 4. That their Authority must be owned and they highly esteemed and loved 5. That it is for their Works sake that this is due to them and therefore not to those that work not 6. The Bishops whom in this Text they were intreated to own honour and love were those that laboured among them and not onely those that lived far off and never laboured among them 7. Due Love and Respect between the Pastors and the Flock and being at peace among themselves are the way to establish a Church in a prosperous state 14. Now we exhort you brethren warn them that are unruly comfort the feeble-minded support the weak be patient toward all men 14. Those that are disorderly and unruly warn Those that are feeble-minded comfort Those that are weak support and help them to hear their Burdens And be gentle and patient to all Note How contrary to this reviling and destroâ—ing all these sorts yea silencing the strongest that fear sinning against God by swearing subscribing and conforming to the needless and wicked Canons of Papal Usurpers 5. See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men 15. Though Men by doing evil to you deserve evil return it not by Revenge by Word or Deed But set your selves to do good both to Christians and to all Men. 16 17 18. Rejoyce evermore Pray without ceasing In every thing give thanks for this is the will of God in Christ Jesus concerning you 16 17 18. Whatever you suffer always rejoice because still your Cause of Joy remaineth And let Prayer be your constant Practice and your
Habit of holy Desire be a continued virtual Prayer And in every Case give Thanks to God because your Mercies are still greater than your Sufferings And this God hath made your Duty by the great Blessings which he hath given you in Christ 19 20. Quench not the spirit Despise not prophesyings 19 20. Quench not Divine Operations of the Spirit by Neglect or by wilful Sin Set not light by those Instructing Gifts which any exercise by the special Assistance of the Spirit of God For the Witness of Jesus is the Spirit of Prophecy 21. Prove all things hold fast that which is good 21. Receive not hastily or rashly without sufficient Proof any Doctrines or pretended Revelations or Practices but the Good that is tried and proved hold fast 22. Abstain from all appearance of evil 22. Avoid all Sin so carefully as not to venture on that which you have just cause to suspect to be sinful till you have tried whether it be so or not 23. And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ 23. And God who giveth and loveth the Peace and Prosperity of his Servants sanctifie you wholly And I pray God that you may wholly in Spirit Soul and Body be so preserved from Sin that you may stand uncondemned approved as faithful at the coming of Christ Note 1. It is of great use for our Comfort and â—mitation to know God to be the God of Peace 2. Paul meaneth not that their Bodies should live till Christs coming or that they should be without all Sin and Blame but without all condemning Sin and so justified and forgiven as to their Imperfetions 3. He doth not make Spirit Soul and Body three substantial compounding Parts of Man as far as can be proved but seemeth onely to mean that he desireth that they may stand approved in all these three respects 1. In the Spirit that is the Habits and Disposition of the Soul looking beyond it self to its End 2. In the Soul as it acteth the Body which it animateth 3. In the Body as it is the Instrument of the Soul But of these things even Christian Philosophers differ 1. Some think Man hath three distinct Souls Intellectual Sensitive and Vegetative 2. Some that he hath two Intellectual and Sensitive and that the Vegetative is a part of the Body 3. Some that he hath but one with these three Faculties 4. Some that he hath but one with two Faculties Intellectual and Sensitive 5. Some that he hath but one with the Faculty of Intellection and Will and that the Sensitive is corporeal So little do we know our selves What I think most probable I have opened in Methodo Theologiae That Man hath but one substantial Soul with both Intellectual and Sensitive Faculties and that it is uncertain whether the Vegetative be its Faculty or onely the Faculty of the Igneous or Etherial Substance which is the immediate Vehicle of the Soul It is enough for us to know so much of our Souls as our Duty in using them and our Felicity do require As he may know to use his Clock Watch House Horse who knoweth not how to make them nor can anatomise them 24. Faithful is he that calleth you who also will do it 24. Note Gods Faithfulness may give the Sanctified great Hope of their Perseverance 25. Brethren pray for us 26. Greet all the brethren with an holy kiss 25 26. Note 1. Apostles needed the Prayers of weak Christians 2. The Ceremony of Kissing and such other are mutable fit or unfit as the Custom of Countries varieth the Signification 27. I charge you by the Lord that this epistle be read unto all the holy brethren 28. The grace of our Lord Jesus Christ be with you Amen 27 28. Note That the Epistles written to single Churches were not confined to their use but by them to be communicated to as many as they well could The Second Epistle of PAUL the Apostle to the THESSALONIANS CHAP. I. 1. PAul and Silvanus and Timotheus unto the Church of the Thessalonians in God our Father and the Lord Jesus Christ 2. Grace unto you and peace from God our Father and the Lord Jesus Christ 3. We are bound to thank God always for you brethren as it is meet because that your faith groweth exceedingly and the charity of every one of you all towards each other aboundeth 3. Note That it is the growth of the Church in Faith and Love which is the matter of their true Prosperity and the Pastors Joy and Thanks to God rather than their Riches Honours or notional contending Knowledge 4. So that we our selves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure 4. Note When worldly Men are ashamed of Christians in Persecution godly Men rejoice in their Faith and Patience as being then most honourable 5. Which is a manifest token of the righteous judgment of God that ye may be counted worthy of the kingdom of God for which ye also suffer 5. Which is a plain Prognostick that God the righteous Judge will reward you with a part in that Kingdom for which you suffer as being worthy of it in a sence of Grace that is qualified as those to whom it is promised and freely given 6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you 7. And to you who are troubled rest with us 6 7. For God ruleth righteously and it is the way of his Justice to punish your Persecutors and give you who are persecuted rest with us his Apostles Note That they who think this is meant of the Destruction of Jerusalem must think that Paul thought he should live to see it and that he and they should then have rest on Earth which were to be deceived and to deceive them 7 8. When the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire taking vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ 7 8. Note By them that know not God is usually meant the Heathens which confuteth them who distort this to signifie but the Destruction of the Jews And to them in Macedonia it was more to be delivered from the Heathens who were the Rulers than from a handful of scattered despised Jews 2. Christ will appear with his Angels to judge and punish the Ungodly 9. Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 9. Note That the Phrases everlasting destruction and from the presence of the Lord and from the glory of his power agree to the usual Scripture-description of Damnation and not to the Destruction of Jerusalem without distortion Nor was it much ascribed then to an appearance of Christ in Glory that the Heathen