Holiness 1. See that the firm Belief of the Truth of the Gospel against all Deceivers be to you as a Military Girdle about your Loins 2. And that universal sincere Obedience to God and Uprightness of Life towards all Men joined to your Pardon through the Merits of Christ may be to you as a Breast-plate is to Soldiers in Fight that no Adversary may have Matter of just Accusation against you 3. And that the Gospel of Christ which speaketh Peace to the World and to your selves may so dwell in your Hearts to make you Men of Peace and in your Mouths to invite others to Peace with God and one another that it may be to you as those Shoes were to Soldiers which they put on when they went to War to keep their Feet from hurt and danger 16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked 16. Above all see that you firmly believe and trust to the Word and Promises of God which will be to you as a Shield or Target to a Soldier by which he is preserved from all the Darts or Shot that is made against him And though Satans Darts be fiery Persecution and fierce Temptations this will defend you and frustrate all 17. And take the helmet of salvation and the sword of the Spirit which is the word of God 17. And trust fully in Christ as your Saviour for Salvation and this will as an Helmet or Head-piece to a Soldier defend your chiefest Part from danger And skilfully use the Word of God indited and sealed by his Spirit which will serve you for Defence and Conquest by the help of the same Spirit as a Sword doth to a Soldier 18. Praying always with all prayer and supplication in the spirit and watching thereunto with all perseverance and supplication for all saints 18. And because you must do all in dependence on God see that you be constant in all sorts or parts of Prayer for your selves and others even such Prayer as Gods Spirit directeth you to by his Word and exciteth you to by his Grace And for that end keep your Minds by watchfulness in a serious praying temper and be not cold or weary but hold on and forget not to pray for all holy Persons and holy things Note That 1. They that scorn praying in or by the Spirit scorn the Work of the Spirit in all acceptable Prayer to God 2. They that forbid Prayer forbid that which God commandeth and his Spirit in us as an Intercessor performeth 3. When God commandeth all Prayer and Supplication we must obey him though any Men would confine us to the Fetters of their narrow defective Words and Books 4. They that hate revile excommunicate unjustly and persecute those Saints whom God commandeth us to love and pray for fight under Satan against Christ 19. And for me that utterance may be given unto me that I may open my mouth boldly to make known the mystery of the gospel 19. And let me have a special part in your Prayers that I may be freed from silencing Imprisonments and Restraints and may have Liberty and Ability boldly to make known the Mystery of Mans Salvation by Christ 20. For which I am an ambassadour in bonds that therein I may speak boldly as I ought to speak 20. For I am in Bonds by Men though Christs Ambassador even for preaching to Men this Gospel of Salvation But pray for me that whatever it cost me I may do my Duty and speak though forbidden as I ought to speak Note That as God worketh by Men so doth the Devil And therefore it is no wonder that Paul was in Bonds for preaching Salvation and that Men make Laws against Praying and Preaching and if the Devil call it Sedition For really Praying and Preaching do more to destroy his Kingdom and save Souls than Arms can do 21. But that ye also may know my affairs and how I do Tychicus a beloved brother and faithful minister in the Lord shall make known to you all things 21. And that you may know how all things go with me Tychicus will tell you whom you may trust 22. Whom I have sent unto you for the same purpose that ye might know our affairs and that he might comfort your hearts 22. I have sent him that he may represent things truly to you and help to keep you from discouragement or undue trouble for my Sufferings 23. Peace be to the brethren and love with faith from God the Father and the Lord Jesus Christ 23. I conclude with this Benediction and Prayer for you That God the Father of our Lord Jesus Christ will give maintain and increase in you all that confirmed Faith which may fill you with Love and keep you in Peace and Welfare 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen 24. And let the Grace Favour and Blessing of God be still with all them who love our Lord Jesus Christ with sincere incorruptible confirmed Love Amen The Epistle of PAUL the Apostle to the PHILIPPIANS CHAP. I. 1. PAul and Timotheus the servants of Jesus Christ to all the saints in Christ Jesus which are at Philippi with the bishops and deacons 2. Grace be unto you and peace from God our Father and from the Lord Jesus Christ 1 2. I Paul and Timothy now with me send greeting with this Epistle to all the Saints or Christians which are at Philippi with the Bishops and Deacons there wishing to them Grace and Peace which are all Blessings in sum from God our Father and Jesus Christ our Lord. Note 1. That Dr. Hammond affirming That Paul meant here all the Bishops and Deacons in Macedonia or a whole Province doth this without any cogent Proof as he saith the like of Corinth Ephesus c. though it may be granted that consequently they to whom these Epistles were written were to communicate them to as many as they could 2. That he contradicteth himself in saying there was but one Bishop in a City when elsewhere he saith there was one of the Jews Church and another of the Gentiles 3. That Paul saith it was the Saints which are at Philippi with the Bishops and Deacons to wit which were at Philippi with them But sure all that were in a Province so great were not at Philippi And his Conclusion That every Church in Scripture-times had but One Bishop with Deacons his Servants there being then no middle Order in use and that in all the New Testament the Words Bishop and Presbyter signified onely such as we now call Bishops 1. Is contrary to the Descriptions of the Churches of Jerusalem Antioch Corinth c. where in one Assembly there were so many Prophets sit for the Publick Ministry that they needed regulating restraint in Ministring 2. But thus he must maintain That de facto no Church had then more than one Presbyter and so no B ishop more than one sixed
c. which are left to them as Judges of Edification But not when they forbid Christs Ministers the work to which they are vowed and consecrated unless they be unable or forfeit their Commission The Pastors or Bishops Preached three hundred years against the Will of Emperors and Kings and long after against the Will of Christian Emperors called Arians Eutychians Monothelites c. For we cannot but speak the things which we have seen and heard 20. We are not so blind and hardened as to go against all the Divine Evidence which we have seen and heard and to silence what God bids us speak of which we have been the Eye and Ear Witnesses our selves 21. So when they further threatned them they let them go finding nothing how they might punish them because of the people for all men glorified God for that which was done 21. The common People were not so blinded hardened and malignant as the Chief Priests and Rulers but glorifyed God for that which did but stir up the Rulers malice â— God made the People a restraint to the Priests and Rulers rage 22. For the man was above fourty years old on whom this miracle of healing was shewed 22. For the case was past all doubt the Man having been thus lame forty years Chap. 3.2 23. And being let go they went to their own company and reporred all that the chief Priests and Elders had said unto them 24. And when they heard that they lift up their voice to God with one accord and said 23. Note Not that all are supposed with conjunct voice to say just the same words but either some of them one part and some another or some said these words with others acclamations and consent or they all spake by turns to the same sence Lord thou art God which hast made Heaven and Earth and the Sea and all that in them is 25. Who by the mouth of thy Servant David hast said Why did the heathen rage and the people imagine vain things 26. The Kings of the Earth stood up and the Rulers were gathered together against the Lord and against his Christ 24. God Prophesied by David that the Rulers of the Nations Gentiles and Jews should in vain joyn their Councels and Powers against Christ his Gospel and his Kingdom 27. For of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together 28. For to do whatsoever thy hand and thy Counsel determined before to be done 27. All combined by their own wickedness to do that which God hath foredetermined God foredecreed that Christ should be a sacrifice for sin but the wicked determination of their Wills that did it God only foresaw and permitted but did not cause 29. And now Lord behold their threatnings and grant unto thy Servants that with all boldness they may speak thy word 30. By stretching forth thine hand to heal and that signs and wonders may be done by the name of thy holy child Jesus 29 30. Note 1 That threatnings of malignant People are a fit opportunity for Gods Grace to his Servants 2. Boldness to Preach when unjustly forbidden is a great effect of Gods grace to his Servants 3. The gift of convincing miracles though promised must be prayed for by them 31. And when they had prayed the place was shaken where they were assembled together and they were all filled with the holy Ghost and they spake the word of God with boldness 31. The Spirit caused them thus to pray and more of the Spirit was poured on them in answer to those Prayers giving the boldness which they asked and that with a signal shaking of the place 32. And the multitude of them that believed were of one heart and one Soul neither said any of them that ought of the things which be possessed was is own but they had all things common 32. They were all of one mind and will and practice united in fervent Love which made all common to them Note It was not a commonness by levelling Titles but by voluntary fervent love 2. And the Spirit did this in the beginning to give the word an example what true Christianity and the Spirits Operation is even such fervent Love to each other for Christ's sake as destroyeth all sinful selfishness and maketh others interest to be to us as our own and so uniteth us in one Body 33. And with great power gave the apostles witness of the resurrection of the Lord Jesus and great grace was upon them all 33. And with evident miracles and wonderful gifts of the Spirit did the Apostles perform their Testimony of Christs Resurrection And the favour of God and Man was upon them or great charity prevailed among them 34. Neither was there any among them that lacked for as many as were possessours of land or houses sold them and brought the prices of the things that were sold 35. And laid them down at the apostles feet and distribution was made unto every man according as he had need 34. This was neither to be the constant practice nor yet was it an unwise excess of zeal But it was a present effect of the Spirit to shew what a degree of Love all Christians should desire and what self-denial and contempt of Riches it should cause 36. And Joses who by the apostles was surnamed Barnabas which is being interpreted The Son of consolation a Levite and of the Countrey of Cyprus 37. Having land sold it and brought the money and laid it at the apostles feet 36 37. To signifie his renouncing the World and selfishness in Love to Christ and his Church he himself being after to go abroad the World to preach the Gospel CHAP. V. BUt a certain man named Ananias with Sapphira his wife sold a possession 2. And kept back part of the price his wife also being privy to it and brought a certain part and laid it at the apostles feet 3. But Peter said Ananias why hath Satan filled thine heart to lie to the holy Ghost and to keep back part of the price of the land 1. They pretended to give the whole price but brought a part and said it was all Why hast thou let Satan put so great a sin into thy heart as to think to deceive the Holy Ghost in us Apostles as if he knew not when thou lyest Note The sin consisted 1. In Hypocrisie pretending to give more than he did 2. In the remnant of a worldly distrustful mind that could not trust God with all 3. In blasphemy against the Holy Ghost implyed as if he knew not the heart 4. In reserving what he pretended to devote which was a kind of Sacriledge 4. Whiles it remained was it not thine own and after it was sold was it not thine own power why hast thou conceived this thing in thine heart thou hast not lied unto men but unto God 4. While it was unsold it was thy
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
was made subject to vanity not willingly but by reason of him who hath subjected the same in hope 20. For so much of the world as was made for Man and marr'd or cursed for mans sake so was made subject to this Curse and Mutation not for its own sin nor by its own choice but by the sin of Man even by that God who subjected its condition to the free will and state of Man and so to suffer with and for him but with a purpose to restore it with him unto its integrity 21. Because the creature it self also shall be delivered from the bondege of corruption into the glorious liberty of the children of God 21. Because the Natural and Sensitive parts of the World that were subjected to the use of Man and fell under a Curse by Man shall be delivered with Man from that Curse and Bondage and Corruptibility into a state of liberty and useful perfection suitable to the Glory of the Children of God for whom they were made 22. For we know that the whole creation groaneth and travelleth in pain together until now 22. For it is evident that the whole Natural and Subjective World which was thus subjected to Man and cursed for him is like a Woman in the pangs or expectation of Child-birth and groaneth till it be delivered with us at that time of restoration 23. And not only they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body 23. And if this be their case much more do we who have the Spirit of God which is the Pledge Earnest and First-fruit of Glory feeling our selves burdened with sin temptations and sufferings in the World and yet short of our expected Glory feel our selves as a Woman in Travel groaning for deliverance and longing for the blessed inheritance yea even the Resurrection of the Body it self to which we were Adopted 24. For we are saved by hope But hope that is seen is not hope for what a man seeth why doth he yet hope for 24. For our present state of Salvation is not in sight and full possession but in the hope of unseen things that are promis'd and this hope will bring us to possession But if we had sight and possession of it we could not be said to live by the hopes of it for why should we be said to hope for that which we see and possess 25. But if we hope for that we see not then do we with patience wait for it 25. But hoping for that which we never saw or possessed we do with patience under all delays and sufferings wait for the desired attainment and possession 26. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered 26. And the Spirit which God hath given us helpeth us against our Infirmities of Hope and Prayer and under our sufferings and distresses for we are unmeet judges of our own necessities and condition and the flesh is too prone to desire its own ease and safety But the Spirit of Christ in us teacheth and inclineth us to go to God as to a merciful alsufficient Father and to pour out our Souls complaints before him at least with groans when we cannot utter them with Words and to cry Abba Father and to refer our selves unto his Wisdom and cast our case in trust on him 27. And he that searcheth the heart knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the will of God 27. And God that searcheth the Heart knoweth the meaning of those very groans excited by his Spirit which we want words to express For he knoweth what his own Spirit moveth us to ask and what desires come from himself for as Christ is in Heaven our Intercessor with the Father so the Holy Spirit sent down into our Hearts is our Intercessor with the Father and the Son for as he is Christs Agent and Witness in us to communicate Spiritual Life Light and Love to us so he is a Spirit of Supplication and Adoption in us and the spring of all our holy desires and motions Godward and that only which is of him is accepted of God for he moveth us to ask what pleaseth God and to submit to his Will and returneth us the answer of our Prayers in inward strength and consolation 28. And we know that all things work together for good to them that love God to them who are called according to his purpose 28. For we know that all the course of Gods providence and particularly all our sufferings for him do by Gods over-ruling ordination work together for our good even to carry on them that love him to Salvation who are called hereto according to the gracious benevolent purpose of his own Will 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first-born among many brethren 29. For those whom he fore-knew and purposed to glorifie he also predestinated as the way to their Glory to be conformed to the Image of his Son in holiness and patient suffering that his Church as Brethren might be like their Head and eldest Brother 30. Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 30. And those whom God thus predestinateth to be conformed to Christ them in time he effectually called to repent and believe in Christ and those whom he thus called and made true Christians he justified both making them just by pardoning their sin and giving them his Indwelling Spirit of love and Holiness and accounting them just for the merits of Christ and those whom he thus justifieth he will glorifie with Christ 31. What shall we then say to these things If God be for us who can be against us 31. What then shall we say when we consider all this but with joyful thankfulness conclude that God is for his Saints their Father and Protector and therefore they have no cause to fear any that are against them how great or many or strong soever that is not fear their power so be it we take heed that they draw us not to sin 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things 32. He that spared not his own Son not thinking him too precious a gist but delivered him up to suffer as a Sacrifice to procure the pardon of sin and salvation to be given to all by a Conditional Covenant of faith and acceptance and actually to pardon and save all true Believers that accept him how can it be that he should think any thing else which we need too good for
hand know what thy right hand doth 4. That thine alms may be in secret And thy Father which seeth in secret himself shall reward thee openly 3 4. But tho your good works must shine before men to God's glory yet be so carefully afraid of all affectation of vain-glory to your selves as purposely to conceal all when nothing but your own praise requireth openness yea do not note it too much in your selves to puff you up and then as your hearts and lives are all known to God he will openly reward them to the full 5. And when thou prayest thou shalt not be as the Hypocrites are for they love to pray standing in the Synagogues and in the corners of the streets that they may be seen of men Verily I say to you they have their reward 5. So let not your Prayer be like the Hypocrites all done in publick as on a Stage to be seen of men I tell you mens praise is all the reward they shall have N. Not but that publick Church-Prayer and Family-prayer are as great duties as secret Prayer But they must not be done for to be thought Religious nor secret Prayer made open or neglected 2. Standing is a lawfull praying gesture in it self But where Kneeling signifieth more reverence it must be preferred in humbling duties 6. But when thou prayest enter into thy closet and when thou hast shut thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly 6. But do thou pray secretly where only God is witness of thy Prayers and therefore approve to him thy secret desires and heart as well as thy words and believe that God will openly reward thee N. 1. Both publick and secret prayer are our duty 2. Praying only before men is gross hypocrisie But all secret prayer will not prove sincerity 3. They that say We must not serve God for reward oppose Christ and Scripture and all Religion It is not a reward in Commutative Justice as if we profited God But in Fatherly love and justice as pleasing God through Christ as Fathers reward good children and not bad ones 7. But when ye pray use not vain repetitions as the Heathen do for they think that they shall be heard for their much speaking 8. Be not ye therefore like unto them for your Father knoweth what things you have need of before you ask him 7. When you pray do not so repeat over the same words or lengthen your Prayers with unmeet repetitions as the Heathens do that think canting over certain words or spinning out Prayers to such a length is acceptable to God or as if God were moved by terms or length For God is your Father and knows what you need before you speak and pityeth you according to your needs And your Prayers are not to move and change him but by exercising your own desires and faith and repentance and thankfulness to make you fit to receive his further gifts 9. After this manner therefore pray ye 9. I will give a perfect directory for the matter and order of your desires and prayers and in words fit for your use when you pray but summarily 9 10 c. Our Father which art in Heaven Hallowed be thy name Thy kingdom come Thy will be done on earth as it is in heaven Give us this day our daily bread And forgive us our debts as we forgive our debtors And lead us not into temptation but deliver us from evil For thine is the kingdom the power and the glory for ever Amen 9 c. We come not to thee as our unreconciled avenging Judge but as to our merciful Father reconciled to us by Christ The only God whose Glory is eminently in Heaven infinite in perfection of Being and of Power Knowledge and Goodness our absolute owner our Supreme Ruler and our most loving Father by Creation Redemption and Regeneration whose we are and whom we must serve and whom we must Love and Trust we are sinful needy miserable and unworthy in our selves but thy Children by Christ our Intercessor who is worthy whose hearts are by desire towards thee as our God and to the good of others as our brethren as well as by necessity to our own felicity We know that as all things are Of Thee and Through Thee and To thee so Thou art our Ultimate end And therefore we first humbly beg that Thy Great Wise and Good and Holy name may be known and shine forth and be glorified and holily regarded upon earth and not blasphemed or be unknown and disregarded by Atheists Infidels or wicked hypocrites nor the honour of men be set up against thee But that the Nations of the earth and all Societies and our own selves may be wholly devoted and live to thy Glory And our next Petition is that the world or its Societies or our own and our brethrens Souls may not be given up to the wicked Tyrannical Kingdom of Satan or men that are his Ministers and governed by him nor to the Wars bloud and cruelty of such But that thy Divine Government even the Kingdom of Messiah may come on Earth in that fulness as may destroy the Kingdom of Satan that Faith Love and Righteousness may be the constitution of Societies and Souls and the Reign of Grace may prepare us for Glory which we specially pray for And our third Petition is that in this thy Kingdom Societies and Souls our own and others may in disposition be conformed to thy Governing Will and in practice obey it and in Faith Hope and Love with joyful Trust expect the promised reward and patiently submit to thy Fatherly corrections and disposals And that in all these aforesaid three requests this Earth that is grown so near to Hell may be made more like to them in heaven who Know Love and Obey and Glorifie thee with Perfection Unity and full delight And because thou hast made our natures such as cannot but love our selves and hast bound us to seek our own and others welfare and Grace presupposeth Nature and our Being is necessary first to our Well-being Therefore our fourth Petition is that thou wilt support our natures and maintain them by necessary food and sustenance and make us content with thy allowance and save us from covetousness and overmuch love to worldly fulness prosperity and wealth and cause us to subserve thy providence by our wise and diligent labours and not to forfeit thy maintenance by our self confidence idleness or vicious sensuality nor turn our strength to serve our sinful lust And knowing that Holiness and Justice require the punishment of Sin we next beseech thee to look on us in Christ whom thy Love and Mercy sent into the world to be a Sacrifice and Propitiation for sin whose perfect Righteousness and Sacrifice have merited that pardon and grace which he hath given in his Covenant and proclaimed and offered to us all in the Gospel Forgive all the sins of our
lawful for thee to have her 5. And when he would have put him to death he feared the multitude because they counted him as a prophet 3 4 5. N. 1. Faithful Prophets did tell Kings of their sin 2. But such as Herod cannot bear reproof 3. The persecution of faithful Teachers is usually for telling great men of their sins 4. The multitude then did so much reverence prophets that they were a terrour and restraint to persecuting Rulers 6. But when Herods birth day was kept the daughter of Herodias danc'd before them and pleased Herod 7. Whereupon he promised with an oath to give her whatever she would ask 8. And she being before instructed of her mother said Give me here John Baptists head in a charger 6 7 8. N. Great mens feasts and frolicks are a usual season of great sin and carnal pleasures are their snares 2. Rash Oaths are the fruit of vice and the seed of more 3. Voluptuous wantons are oft the most cruel and bloudy persecutors 4. The Devil seldom wanteth suggestors of cruelty 9. And the king was sorry nevertheless for the oaths sake and them which sate with him he commanded it to be given her 9. N. Wicked men oft sin with troubled conscience but yet will do it for their base ends 2. Hypocrites that dare murder the just yet may make the Conscience of a wicked Oath their pretence How conscionably then should bad Oaths be avoided and good ones kept 3. The reputation of mâ—n in bad company is a usual snare of iniquity 10 11 12. And he sent and beheaded John in prison And his head was brought in a charger and given to the damsel and she brought it to her mother And his disciples came and took up the body and buryed it and went and told Jesus 10 11 12. Note The Bloud of Saints is vile and cheap to Tyrants that can sell them to a Whore or wanton But they shall pay dear for it at the last 2. So great a Prophet as John must be a Martyr that he may be like to Christ 3. It s as true Martyrdom to suffer for Duty as for Faith 4. The bloud of Saints is part of the sport and pleasure of lascivious wicked women 13. When Jesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him on foot out of the cities 13. Note 1. The Lord of Life that came in flesh to save the world was fain to fly for his life into a wilderness from the face of men yea of the eminent members of the Jewish Church 2. It is not cowardize or unlawfull to fly from persecutors till we have some special call to suffer 14. And Jesus went forth and saw a great multitude and was moved with compassion towards them and he healed their sick 14. Note Those that follow Christ and seek to him are liker to find his compassion than those that drive him away 15. And when it was evening his disciples came to him saying This is a desert place and the time is now past send the multitude away that they may go into the villages and buy themselves victuals 16. But Jesus said to them They need not depart give ye them to eat 17. And they say to him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitude to sit down on the grass and took the five loaves and two fishes and looking up to heaven he blessed and brake and gave the loaves to his disciples and the disciples to the multitude 15 c. Note 1. Christ fed the Body to win the Soul and so must we 2. Nothing is too little which God will bless 3. Tho God be every where yet Christ directeth us in Prayer to him to look up to Heaven for there is the Glory in which he will appear to glorifie his people 4. If the Son of God must look up to heaven and bless his food surely we must not take it like brutes without craving Gods blessing on it 20. And they did all eat and were filled and they took up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men besides women and children 20 21. Note 1. This Miracle was done before five thousand Witnesses and more that there might be no suspicion of deceit or misreport 2. He that was Lord of all and could feed by Miracle yet would not have the fragments lost 22. And straightway Jesus constrained his disciples to get into a ship and to go before him unto the other side while he sent the multitudes away 23. And when he had sent the multitude away he went up into a mountain apart to pray 22 23. Note Christ used to pray alone because his case so differed from all mens in the world having no sin c. that the same prayers would not suit the case of others which were fit for him 24. And when the evening was come he was there alone But the ship was now in the midst of the sea tossed with waves for the wind was contrary 25. And in the fourth watch of the night Jesus went out unto them walking on the sea 24 25. Note 1. Christ permits dangers to us that he may the more notably deliver us 2. The waters can bear him when he will walk on them All elements are at his service 26. And when the disciples saw him walking on the sea they were troubled saying it is a spirit and they cried out for fear 26. Note Nature maketh man afraid of apparitions of Spirits because unknown and unusual 27. But straightway Jesus spake to them saying Be of good cheer it is I be not afraid 27. Note Christs true Disciples should be so far from being afraid of him as hurtfull to them that they should make him their comfort and courage against the fears of men and devils 28. And Peter answered him and said Lord if it be thou bid me come unto thee upon the water 28. N. This shewed much faith in Peter yet none must tempt God nor go unbidden into danger 29. And he said Come And when Peter was come down out of the ship he walked on the water to go to Jesus 30. And when he saw the wind boisterous he was afraid and beginning to sink he cried saying Lord save me 31. And immediately Jesus stretched forth his hand and caught him and said to him O thou of little faith wherefore didst thou doubt 29 c. Note 1. Even strong faith hath its weakness and is liable to fears 2. Our weak faith causing great fear would expose us to sinking did not Christ lay hold on us 32. And when they were come into the ship the wind ceased 33. Then they that were in the ship came and worshipped him saying Of a truth thou art the Son of God 32 33. N. Renewed great convictionâ— renew and increase
free pardon and life to all true believing accepters 29. But I say unto you I will not drink henceforth of this fruit of the vine till that day when I drink it new with you in my Fathers kingdom 29. Two difficulties here arise 1. Did not Christ drink with them after his resurrection Ans 1. Some say He drank no wine but water which was their Ordinary drink 2. Others answer The Kingdom of his Father began at his Resurrection 3. Others say it meaneth Shortly I shall leave you and drink no more with you 4. Others probably think he meant I shall no more keep a Passover or Sacrament with you 2. The other difficulty is How he will drink of it in the Kingdom of his Father 1. Some say Literally after the Resurrection on Earth 2. Some say that a thousand years before the end of the World all things shall be restored to the primitive Paradise state and Christ raigning on Earth shall drink of the fruit of the Vine new or renewed 3. Others say This will be after the Resurrection in the New Earth 4. But the usual and safest Exposition is that the Metaphor signifieth onely mutual Joy in Heaven 30. And when they had sung an hymn they went out into the mount of Olives 30. N. Whether this Hymn was that used by the Jews which were all the 113.114.115.116.117.118 Psalmes or one made for that use by Christ is uncertain But they all joyned and tell us how suitable Thanksgiving and singing Psalmes or Hymns at Sacraments and Feasts is 31. Then saith Jesus to them All ye shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad 31. You will all be troubled at my Apprehension and be affrighted away from me as it is written c. 32. But after I am risen again I will go before you into Galilee 32. N. Christ oft fore-telling his Resurrection proveth his Truth why he would not appear in Jerusalem and to all but in Galilee and to few he gave us not the reason of it But he fore-knew the Jews rejection and would not force belief in them by fight 33. Peter answered and said to him Though all men shall be offended because of thee yet will I never be offended 33. Nothing shall affright me from thee N. His resolution was good But his self-confidence was bad 34. Jesus said to him Verily I say to thee that this night before the cock crow thou shalt deny me thrice 34. Before the time called Cocks crowing be past c. Note Christ knoweth before what mans free will will do 35. Peter said to him Though I should dye with thee yet will I not deny thee Likewise also said all the disciples 35. N. When men are resolved they are oft too insensible of their weakness and mutability 36. Then cometh Jesus with them unto a place called Gethsemane and â—aâ—th to the disciples Sit ye here while I go and pray yoâ—der 37. And he took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy 36.37 Q. Why did not Christ use to pray with his Disciples but by himself Answ 1. We know not whether he used it or not 2. He sang a Hymn with them at the Passover But his Case so differed from all other mens that except in Thanksgivings and Generals the same Prayer would not suit him and them 38. Then saith he to them My soul is exceeding sorrowful even unto death tarry ye here and watch with me 38. N. Christ took our Nature though not our Sin And Nature is averse to Death and sensible of its hurt And the sence of Gods Enmity to Sin though not to him was the chief part of his Suffering 39. And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 39. Note 1. Prostration was a humbling Posture but this Example binds us not to the same gesture 2. The first act of Mans Will is simple complacence in good and averseness to evil as such According to this as Christ was a Man he was averse to Death and Suffering as Man is else it would be no penalty And this is it that he expresseth First in his Prayer But the Second Act of Mans Will is about Ends and Means that stand in Competition and is called Choosing or Refusing when two things inconsistent stand in competition the better is to be chosen And according to this Christ formeth the Second Part of his Prayer Not as I will q. d. Thou hast given me a Nature which doth and must desire good and not evil which desireth that I may not Suffer But it is thy Will and my Consent to Suffer Therefore thy Will and not my simple Volition be done 40.41 And he cometh to the Disciples and findeth them asleep and saith unto Peter What could ye not watch with me one hour Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak 40. 41. Note Christ was to have no support from man in his Sufferings 2. Sleeping when we should Watch and Pray is a fault but such a one as may stand with Grace 3. Watching and Praying is Gods means appointed to save men from and in Temptation 4. The spirit of the Faithful is willing to do more good than they are able 5. The Flesh in Faithful Men may prevail against the Spirit in sins of natural infirmity for a time though not in gross Sins in the design and bent of heart and life 6. Christ tenderly excuseth his Servants infirmities 42. He went again the second time and prayed saying O my father if this cup may not pass away from me except I drink it thy will be done 42. I resign my will to submit to thine and I desire to fullfil it for which I came in Flesh 43.44 And he came and found them asleep again for their eyes were heavy And he left them and went away again and prayed the third time saying the same words 43.44 Ost speaking the same things in Prayer is meet for them that have the same causes and wants 45.46.47 Then cometh he to his disciples and saith to them Sleep on now and take your rest behold the hour is at hand and the Son of man is betrayed into the hands of sinners Rise let us be going behold he is at hand that doth betray me And while he yet spake lo Judas one of the twelve came and with him a great multitude with swords and slaves from the chief priests and elders of the people 45.46.47 Note To be hunted to death by the Chief Priests and Rulers to have a Multitude ready to serve them in it with armed Violence to be betrayed by One of his Disciples and forsaken by the rest was the case of Christ
the ship with the hired servants and went after him 19.20 N. He spake to their hearts 21. And they went into Capernaum and straitway on the sabbath day he entred into the Synagogue and taught 22. And they were astonished at his Doctrine for he taught them as one that had authority and not as the scribes 21.22 He spake as Authorized by God to speak in his name and not as an ordinary Expositor of the Law 23. And there was in their Synagogue a man with an unclean spirit and he cryed out 24. Saying Let us alone what have we to do with thee thou Jesus of Nazareth Art thou come to destroy us I know thee who thou art the holy One of God 25. And Jesus rebuked him saying Hold thy peace and come out of him 26. And when the unclean spirit had torn him and câ—â—â—d with a loud voice he came out of him 27. And they were all amazed insomuch that they questioned among themselves saying What thing is this what new doctrine is this For with authority commandeth he even the unclean spirits and they do obey him 23. c. N. 1. By an Vnclean Spirit he meant the Devil as such 2. Forced Obedience is common to Devils Willing and Loving Obedience belongeth to Children 28. And immediately his fame spread abroad throughout all the region round about Galilee â—9 And forthwith when they were come out of the synagogue they entred into the house of Simon and Andrew with James and John 29. N. Christs Chief Apostles dwelt in Capernaum 30. But Simons wives mother lay sick of a fever and anon they tell him of her 31. And he came and took her by the hand and lift her up and immediately the fever left her and she ministred to them 30.31 She was persently so cured that she served them 32. And at even when the sun did set they brought unto him all that were diseased and them that were possessed with devils 33. And all the city was gathered together at the door 34. And he healed many that were sick of divers diseases and cast out many devils and suffered not the devils to speak because they knew him 32. c. He needed not the Devils Testimony 35. And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed 35. N. Have not we Sinners more need to break our sleep for secret Prayer He prayed not with his Disciples because the same Confessions and Prayers were not fit for him and them 36. And Simon and they that were with him followed after him 37. And when they had found him they said unto him All men seek for thee 38. And he said unto them Let us go into the next towns that I may preach there also for therefore came I forth 36.37.38 I must Preach in more places than one 39. And he preached in their Synagogues throughout all Galilee and cast out devils 40. And there came a leper to him beseeching hiâ— and kneeling down to him and saying unto him If thou wilt thou canst make me clean 41. And Jesus moved with compassion put forth his hand and touched him and saith unto him I will be thou clean 42. And assoon as he had spoken immediately the leprosie departed from him and he was cleansed 39.40 Believing his Power he found that he was willing 43. And he straitway charged him and forthwith sent him away 44. And saith unto him See thou say nothing to any man but go thy way shew thy self to the priest and offer for thy cleansing those things which Moses commanded for a testimony unto them 43. N. Christ required the Legal Duties to the unlawfully-called and bad Priests 45. But he went out and began to publish it much and to blaze abroad the matter insomuch that Jesus could no more openly enter into the city but was without in desert places and they came to him from every quarter 45. Publication raised Envy and caused Christ to withdraw into the Wilderness what wonder if our Hearers indiscretion hurt us CHAP. II. 1. AND again he entred into Capernaum after some days and it was noised that he was in the house 2. And straightway many were gathered together insomuch that there was no room to receive them no not so much as about the door and he preached the Word unto them 1.2 He Preached to them that were within the house and without the door not fearing the Reproach of a Conventicle 3. And they came unto him bringing one sick of the palsie which was born of four 4. And when they could not come nigh unto him for press they uncovered the roof where he was and when they had broken it up they let down the bed wherein the sick of the palsie lay 5. When Jesus saw their faith he said to the sick of the palsie Son thy sins be forgiven thee 5. The Sin for which thou art thus Afflicted is forgiven thee 6. But there were certain of the Scribes sitting there and reasoning in their hearts 7. Why doth this man thus 〈◊〉 blasphemies who can forgive sins but God onely 7. None but God can forgive any wrong done to God But 1. Christ was God 2. A Minister of God may declare Gods forgiveness 8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves he said to them Why reason ye these things in your hearts 9. Whether is it easier to say to the sick of the palsie Thy sins be forgiven thee or to say Arise take up thy bed and walk 10. But that ye may know that the Son of man hath power on earth to forgive sins he saith to the sick of the palsie 11. I say to thee Arise and take up thy bed and go thy way into thy house 12. And immediately he arose took up the bed and wentforth before them all insomuch that they were all amazed and glorified God saying We never saw it on this fashion 8 c. Is it not all one to forgive the Sin and to forgive the Punishment We never saw such Works before 13. And he went forth again by the sea-side and all the multitude resorted to him and he taught them 13. N. In Field-Meetings House-Meetings Mountain-Meetings Ship-Meetings Synagogue-Meetings and Temple-Meetings he Taught the People and Preached the Gospel 14. And as he passed by he saw Levi the son of Alpheus sitting at the receipt of custom and said unto him Follow me And he arose and followed him 14. N. He called Publicans 15. And it came to pass that as Jesus sate at meat in his house many publicans and sinners sate also together with Jesus and his disciples for there were many and they followed him 16. And when the scribes and pharisees saw him eat with publicans and sinners they said to his disciples How is it that he eateth and drinketh with publicans and sinners 17. When Jesus heard it he said to them They that are whole have no
they are lovely so approved and loved his Humanity more as it grew more in act and habit toward perfection CHAP. III. 1. NOW in the fifteenth year of the reign of Tiberius Cesar Pontius Pilate being governor of Judea and Herod being tetrarch of Galilee and his brother Philip tetrarch of Iturea and of the region of Trachonitis and Lysanias the tetrarch of Abilene 2. Annas and Cajaphas being the high-priests the word of God came unto John the son of Zacharias in the wilderness 1 2. Note A Tetrarch is the Governour of the fourth part of a Province or large Country Whether Annas and Caipahas were both High Priests by corruption at once or exercised it by turns or being yearly chosen one had it one part of the year and the other succeeded him or whether Annas is so called for his power with or over the High Priest by affinity and interest or whether Annas though so called had another sort of Government distinct from the Priesthood Expositors are not agreed But it 's certain that the High Priesthood was greatly corrupted and usually bought of the Romans 3. And he came into all the countrey about Jordan preaching the baptism of repentance for the remission of sins 3. Preaching Pardon to all true Penitents and telling them that publick deliverance from their National Calamity was at hand to be offered them if they would prepare for it by Repentance 4. As it is written in the book of the words of Esaias the prophet saying The voice of one crying in the wilderness Prepare ye the way of the Lord make his paths straight 5. Every valley shall be filled and every mountain and hill shall be brought low and the crooked shall be made straight and the rough ways shall be made smooth 6. And all flesh shall see the salvation of God 4 5 6. Prepare your selves for the Kingdom of God in which he will raise the humble and the oppressed and take down the proud and the oppressors and will bring in Justice and Reformation into an unrighteous wicked World and the Saviour of the World shall appear and his Salvation be proclaimed and wrought throughout the Earth 7. Then said he to the multitude that came forth to be baptized of him O generation of vipers who hath warned you to flee from the wrath to come 8. Bring forth therefore fruits worthy of repentance and begin not to say within your selves We have Abraham to our father for I say unto you that God is able of these stones to raise up children unto Abraham 7 8. Do you think to scape the wrath that is coming on you by an hypocritical Repentance and the Ceremony of Baptism Shew that you truly repent by your reformed lives and presume not on your being Abraham's Seed For God that can make Man of Stones can of the Gentiles raise a Seed of Believers to Abraham 9. And now also the ax is laid unto the root of the tree every tree therefore which bringeth not forth good fruit is hewn down and cast into the fire 9. God is â—ntring into Judgment with you and will â—ut down wicked and fruitless Hypocrites for the fire 10. And the people asked him saying what shall we do then 11. He answereth and saith unto them he that hath two coats let him impart to him that hath none and he that hath meat let him do likewise 10 11. Love others as your selves and see them not suffer in want while you have supply for them and can spare it from your plenty Prefer their necessity before your fulness or superfluity 12. Then came also Publicans to be baptized and said unto him Master what shall we do 13. And he said unto them Exact no more than that which is appointed you 12 13. Excise or Tax-gatherers 14. And the souldiers likewise demanded of him saying And what shall we do And he said unto them Do violence to no man neither accuse any falsly and be content with your wages 14. Live not as Souldiers use to do by violence to the poor people that cannot resist them and by false accusing and robbing and plundering Note He meaneth not that it is enough to Salvation to amend the crimes of their lives without a renewed holy heart but that this also must be done 15. And as the people were in expectation and all men mused in their hearts of John whether he were the Christ or not 16. John answered saying unto them all I indeed baptize you with water but one mightier then I cometh the latchet of whose shoes I am not worthy to unloose he shall baptize you with the holy Ghost and with fire 15 16. See on Matth. 3. Note The great and peculiar work and notification of Christ was his sending the Holy Ghost on his Disciples 17. Whose fan is in his hand and he will throughly purge his floor and will gather the wheat into his garner but the chaff he will burn with fire unquenchable 18. And many other things in his exhortatation preached he unto the people 17 18. Who will winnow you throughly and will gather and save all true Believers and burn the Unbelievers in fire unquenchable Note Christ that is a Saviour is the severe destroyer of his obstinate Enemies 19. But Herod the tetrarch being reproved by him for Herodias his brother Phiâ—ips wife and for all the evils which Herod had done 20. Added yet this above all that he shut up John in prison 19 20. Note John would not sorbear the faithfull discharge of his office in reproving a wicked King to save his liberty or life 2. To imprison and persecute his reprover was wicked in Herod above all his former wickedness 21. Now when all the people were baptized it came to pass that Jesus also being baptized and praying the heaven was opened 22. And the holy Ghost descended in a bodily shape-like a dove upon him and a voice came from heaven which said Thou art my beloved Son in thee I am well pleased 21 22. Note Baptism with his own Prayer were the means thus miraculously approved by God in which he will bear witness to his Son from Heaven Note The descent of the Holy-Ghost on Christ with Gods vocal Testimony was a fit investiture of him in the office of the Captain of our Salvation who was to mark out his Soldiers with the same gift of the Holy-Ghost and his adopting word 23. And Jesus himself began to be about thirty years of age being as was supposed the son of Joseph which was the son of Heli 24. Which was the son of Matthat which was the son of Levi which was the son of Melchi which was the son of Ianna which was the son of Joseph 25. Which was the son of Mattathias which was the son of Amos which was the son of Naum which was the son of Eli which was the son of Nagge 26. Which was the son of Maath which was the son of Mattathias which was the son of Semei which was
bring him in because of the multitude they went upon the house-top and let him down through the tiling with his couch into the midst before Jesus 15 16 17 18 19. Note O that we were all as diligent and believing for the healing of our Souls 20. And when he saw their faith he said unto him Man thy sins are forgiven thee 21. And the scribes and the pharisees began to reason saying Who is this which speaketh blasphemies Who can forgive sins but God alone 22. But when Jesus perceived their thoughts he answering said unto them What reason ye in your hearts 23. Whether is easier to say Thy sins be forgiven thee or to say Rise up and walk 20 21 22 23. To forgive the punishment is to forgive the sin which you shall see I have power to do 24. But that ye may know that the Son of man hath power upon earth to forgive sins he said unto the sick of the palsie I say unto thee Arise and take up thy couch and go into thine house 25. And immediately he rose up before them and took up that whereon he lay and departed to his own house glorifying God 26. And they were all amazed and they glorified God and were filled with fear saying We have seen strange things to day 24 25 26. The Glory of all great things is due only to God whoever is the Agent 27. And after these things he went forth and saw a publican named Levi sitting at the receipt of custom and he said unto him Follow me 28. And he left all rose up and followed him 27 28. Levi is Matthew 29. And Levi made him a great feast in his own house and there was a great company of Publicans and of others that sat down with them 30. But their Scribes and Pharisees murmured against his disciples saying Why do ye eat and drink with Publicans and sinners 31. And Jesus answering said unto them They that are whole need not a physician but they that are sick 29 30 31. Note It is none of the meaning of God's Law to be against Charity or man's good but to keep us from encouraging evil 32. I came not to call the righteous but sinners to repentance 32. It is sinners that need me for a Saviour and the unconverted that need conversion 33. And they said unto him Why do the disciples of John fast often and make prayers and likewise the disciples of the Pharisees but thine eat and drink 33. The Disciples of John and the Pharisees used more strictness in tasks of fasting and making prayers and in bodily austerities than Christ's Disciples did 34. And he said unto them Can ye make the children of the bride-chamber fast while the bridegroom is with them 35. But the days will come when the bridegroom shall be taken away from them and then they fast in those days 34 35. Then shall they have days of sadness 36. And he spake also a parable unto them No man putteth a piece of new garment upon an old if otherwise then the new maketh a rent and the piece that was taken out of the new agreeth not with the old 37. And no man putteth new wine into old bottles else the wine will burst the Bottles and be spilled and the bottles shall perish 38. But new wine must be put into new bottles and both are preserved 36 37 38. Doctrines and Precepts must be suited to mens capacity See Matth. 9. 39. No man also having drunk old wine straightway desireth new for he saith The old is better 39. They that have been used to a freer life will not suddenly like austerities CHAP. VI. 1. ANd it came to pass on the second sabbath after the first that he went through the corn fields and his disciples plucked the ears of corn and did eat rubbing them in their hands 2. And certain of the Pharisees said unto them Why do ye that which is not lawfull to do on the sabbath-days 1 2. The reason of the name of the second Sabbath after the first is doubtful to us that live at this distance Many conjectures there be Some that it is the last day of unleavened Bread others that it is the day of Pentecost c. 3. And Jesus answering them said Have ye not read so much as this what David did when himself was an hungred they which were with him 4. How he went into the house of God and did take and eat of the shew-bread and gave also to them that were with him which is not lawful to eat but for the priests alone 3 4. Hypocrites will be stricter than Christ but it is when they err or are strict in evil or in shadows against the greater things 5. And he said unto them That the Son of man is Lord also of the sabbath 5. I have power to use all Ceremonies to the ends of Redemption for the good of Man 6. And it came to pass also on another sabbath that he entred into the synagogue and taught and there was a man whose right hand was withered 7. And the scribes and pharisees watched him whether he would heal on the sabbath-day that they might find an accusation against him 8. But he knew their thoughts and said to the man which had the withered hand Rise up and stand forth in the mids And he arose and stood forth 9. Then said Jesus to them I will ask you one thing Is it lawful on the sabbath-days to do good or to do evil to save life or to destroy it 6 7 8 9. See Matth. 12. What better work for the Sabbath-day than to save life And he that will not do that when he may is guilty of murder 10. And looking round about upon them all he said unto the man Stretch forth thy hand And he did so his hand was restored whole as the other 11. And they were filled with madness and communed one with another what they might do to Jesus 10 11. Note Nothing so enrageth the Devil and his Servants as doing the greatest good This is to them the greatest crime 12. And it came to pass in those days that he went out into a mountain to pray and continued all night in prayer to God 12. Note What need then have we to pray 13. And when it was day he called unto him his disciples and of them he chose twelve whom also he named apostles 13. Note His Prayer seemeth to be in order to the choice of his Apostles that is Deputed Commissioned Messengers next under him to gather and guide his Church 14. Simon whom he also named Peter and Andrew his brother James and John Philip and Bartholomew 15. Matthew and Thomas James the son of Alpheus and Simon called Zelotes 16. And Judas the brother of James and Judas Iscariot which also was the traitour 17. And he came down with them and stood in the plain and the company of his disciples and a great multitude of people out of all Judea and Jerusalem
25. And behold a certain lawyer stood up and tempted him saying Master what shall I do to inherit eternall life 25. To try his skill 26. He said unto him What is written in the law how readest thou 26. Note They err who say that the Law of Moses prescribed not the meanâ— to Eternal Life 27. And he answering said Thou shalt love the Lord thy God with all thy heart with all thy soul with all thy strength and with all thy mind and thy neighbour as thy self 28. And he said unto him Thou hast answered right this do and thou shall live 27 28. Note This is not the same History that is mentioned Matth. 19.16 there is much of the same and yet much difference There Christ repeateth the Commandments particularly but here the Lawyer repeateth them summarily So Mark 10.17 agreeth with Matthew But that in Luke 18.18 is the same with this and a distinct History Note Whoever loveth God sincerely and his Neighbour as himself shall be saved But this will never be done without Regenerating Grace 29. But he willing to justifie himself said unto Jesus and who is my neighbour 29 Note This overwillingness to justifie our selves is one of the deâ—â—est rooted commonest vices in corrupted Nature 30. And Jesus answering said A certain man went down from Jerusalem to Jericho fell among thieves which stripped him of his raimâ—â—t and wounded him and departed leaving him half dead 31. And by chance there came down a certain priest that way and when he saw him he passed by on the other side 32. And likewise a Levite when he was at the place came and looked on him and passed by on the other side 33. But a certain Samaritan as he journeyed came where he was and when he saw him he had compassion on him 34. And went to him and bound up his wounds pouring in oil and wine and set him on his own beast and brought him to an inn and took care of him 35. And on the morrow when he departed he took out two pence and gave them to the host and said unto him Take care of him and whatsoever thou spendest more when I come again I will repay thee 30 31 32 33 34 35. The Priest and the Levite who should be the most holy and charitable past by him without helping him but a Samaritan one contemned by them as a Heretick or prophane Rustick took him up and helped him Note They abuse the Text that say by the Samaritan is meant Christ and by two pence the Two Testaments c. 36. Which now of these three thinkest thou was neighbour unto him that fell among the theeves 36. Which of theâ— toâ—â— the man for his Neighbour and dealt as a Neighbour with him 37. And he said He that shewed mercy on him Then said Jesus unto him Go and do thou likewise 37. So do thou and though he be a Samaritan a Schismatick a Heretick use him with such charity as thy Neighbour Note Do they so that ruin hunt and destroy such and better men 38. Now it came pass as they went that he entred into a certain village and a certain woman named Martha received him into her house 39. And she had a sister called Mary which also sat at Jesus's feet and heard his word 38 39. Martha was the House-keeper or Owner 40. But Martha was cumbered about much serving and came to him and said Lord doest thou not care that my sister hath left me to serve alone bid her therefore that she help me 40. The followers of Christ to be provided for were many and the work seemed necessary 41. And Jesus answered and said unto her Martha Martha thou art careful and troubled about many things 42. But one thing is needfull And Mary hath chosen that good part which shall not be taken away from her 41 42. Thou troublest thy self more than needs and unseasonably about many things of less necessity But to learn the way of Salvation and so to be blessed in the Kingdom of God is the one thing of absolute necessity This Mary hath preferred and so shouldest thou and have left serving to the second place And none shall deprive her of that better portion which she hath chosen Note 1. Christ doth not blame Martha for her carâ— and work but for not preferring better Nor speaks this so much to blame her as to commend Mary and to teach us all what to prefer 2. One thing only in a comprehensive sense as containing Salvation and its necessary means is of such absolute necessity to man that all things else should be put behind it 3. Preferring things less necessary though good and troubling our selves about need-nots is a common fault even of religious persons 4. That is a fault out of its due time and place which is a great duty in its season 5. They that prefer and chuse the best shall have the best whoever is against it 6. Even godly persons and near are apt upon cross Interests and Opinions to censure and accuse each other upon mistake when the fault is in the accuser and that to Christ 7. But Christ will justifie the right CHAP. XI 1. AND it came to pass that as he was praying in a certain place when he ceased one of his disciples said unto him Lord teach us to pray as John also taught his disciples 1. It seems they had till now been too little and unskilful in prayer 2. And he said unto them When ye pray say Our Father which art in heaven hallowed be thy name Thy kingdom come Thy will be done as in heaven so in earth 3. Give us day by day our daily bread 4. And forgive us our sins for we also forgive every one that is indepted to us And lead us not into temptation but deliver us from evil 2 3 4. See the Exposition of the Lord's Prayer on Matth. 6.9 Note It is evident that Christ gave them this prayer to be used both as a Directory for Matter and Method and as a meet form of words when they pray comprehensively and summarily though not trying them alwaies to use these very words nor to go through the whole Method when occasion confines them to some one branch or requires them to insist most on it much less obliging or allowing them to use no other And so the Apostles and all the Churches understood it The small difference in words between Matthew and Luke are not material save that Luke omitteth the doxology in the end By Debt verse 4. is meant chiefly wrong or sin For so the Syriack signifieth in which Christ spake Though also our obligation to keep the Law of Innocency on pain of death or for Justification is a Debt which God remitteth by the Law of Faith and Grace and accepteth on our part Faith and sincere Obedience for the Merit of Christ who fulfilled that perfect Law 5. And he said unto them Which of you shall have a friend and shall
them all 30. Even thus shall it be in the day when the Son of man is revealed 28 29 30. Christ's coming whether to destroy his Enemies or to judge the World will be sudden unexpected and terrible 31. In that day he which shall be upon the house top and his stuff in the house let him not come down to take it away and he that is in the field let him likewise not return back 32. Remember Lot's wife 31 32. Let all go and be glad to save your lives Look nor back with grief for your losses lest you speed as Lot's Wife did 33. Whosoever shall seek to save his life shall lose it and whosoever shall lose his life shall preserve it 33. Self-saving by forsaking the Truth will prove self-destroying and venturing and losing life for me shall prove the surest saving way 34. I tell you In that night there shall be two men in one bed the one shall be taken the other shall be left 35. Two women shall be grinding together the one shall be taken and the other shall be left 36. Two men shall be in the field the one shall be taken the other shall be left 34 35. I will carefully separate my own from the rest and save them when unbelievers perish whether at the end or sooner 37. And they answered and said unto him Where Lord And he said unto them Wheresoever the body is thither will the eagles be gathered together 37. Where shall all these things be done He said where those designed to destruction are thither God s Justice will send his Executioners And where his chosen are there shall be deliverance See Matth. 24. CHAP. XVIII 1. ANd he spake a parable unto them to this end that men ought always to pray and not to faint 1. To hold on in earnest importunity and hope and not to grow cold and slack and heartless 2. Saying There was in a city a judge which feared not God neither regarded man 3. And there was a widow in that city and she came unto him saying Avenge me of mine adversary 2 3. Note Woe to the Land that hath such Judges She said Do me Justice against my Adversary 4. And he would not for a while but afterward he said within himself Though I fear not God nor regard man 5. Yet because this widow troubleth me I will avenge her lest by her continual coming she weary me 4 5. Note Where there is no fear of God yet avoiding clamor and shame for injustice may make a Judge do Justice to the oppressed But they that come 10 Diabolical Malignity will delight to do mischief and destroy the Just and will take their wickedness for their glory 6. And the Lord said Hear what the unjust judge saith 7. And shall not God avenge his own elect that cry day and night unto him though he bear long with them 8. I tell you that he will avenge them speedily Nevertheless when the Son of man cometh shall he find faith on the earth 6 7 8. Will importunity prevail with a wicked Judge and will not importunate prayer prevail with God to do Justice for his chosen praying people I tell you though the time seem long to you he will make no delay to do them Justice in due time Note Importunity moved the man by wearying him but it procureth mercy from God only by making us fit Receivers of it Men will despond by impatience before deliverance cometh 9. And he spake this parable unto certain which trusted in themselvs that they were righteous and despised others 9. He thought meet to rebuke those who thought too well of their own goodness and were too censorious and contemptuous of those that seemed worse than they 10. Two men went up into the temple to pray the one a Pharisee and the other a publican 11. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers nor even as this Publican 12. I fast twice in the week I give tithes of all that I possess 10 11 12. The Pharisees Prayer was a boasting of his goodness and not a humble bewailing of his sins and wants All this was praise-worthy in it self but much more was necessary in him 13. And the publican standing afar off would not lift up so much as his eyes unto heaven but smote upon his breast saying God be mercifull to me a sinner 13. His Prayer was in â—he deep sense of his sin a humble begging mercy of God â—ot with a purpose to go on in sin but with peâ—â—tence and conversion resolving of a new life 14. I tell you this man went down to his house justified rather then the other for every one that exalteth himself shall be abased and he that humbleth himself shall be exalted 14. God took this for a juster or better man for his penitent confession than the Pharisee for all that formal righteousness which he boasted of For God will exalt the humble and abase the proud But this supposeth the Publican's Repentance to be a true Conversion and not meer conviction and confessing in fear 15. And they brought unto him also infants that he would touch them but when his disciples saw it they rebuked them 16. But Jesus called them unto him and said Suffer little children to come unto me and forbid them not for of such is the kingdom of God 17. Verily I say unto you Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein 15 16 17. See on Matth. 10.14 Matth. 19.13 14 15. 18. And a certain ruler asked him saying Good Master what shall I do to inherit eternal life 19. And Jesus said unto him Why callest thou me good none is good save one that is God 20. Thou knowest the commandments Do not commit adultery Do not kill Do not steal Do not bear false witness Honour thy father and thy mother 21. And he said All these have I kept from my youth up 22. Now when Jesus heard these things he said unto him Yet lackest thou one thing sell all that thou hast and distribute unto the poor and thou shalt have treasure in heaven and come follow me 23. And when he heard this he was very sorrowful for he was very rich 18 19 20 21 22 23. See Matth. 19.20 Mark 10.17 Note This renunciation of the World is not required by Christ only to a high degree of holyness but to the obtaining of Eternal Life Note Multituâ—es of nominal Christians go not so far as this worldly Jew in believing a Life Eternal in a care to inherit it and in doing so much for it from his youth 24. And when Jesus saw that he was very sorowful he said How hardly shall they that have riches enter into the kingdom of God! 25. For it is easier 〈◊〉 a camel to go through a needles eye then for a rich man to enter into the kingdom
cast in unto the offerings of God but she of her penury hath cast in all the living that she had 1 2 3 4. See on Mark 12.41 42. God judgeth not of our Service by the bulk 5. And as some spake of the temple how it was adorned with goodly stones and gifts he said 6. As for these things which ye behold the daies will come in the which there shall not be left one stone upon another that shall not be thrown down 5 6. See Matth. 24. 7. And they asked him saying Master but when shall these things be and what sign will there be when these things shall come to pass 7. Note Corrupt Nature is more desirous to know things to come than to prepare fâ—r them by present duty 8. And he said Take heed that ye be not deceived for many shall come in my Name saying I am Christ and the time draweth near go ye not therefore after them 8. Take you more care of your selves than to know the time and be not deceived by false Christs and false Prophets 9. But when ye shall hear of wars and commotions be not terrified for these things must first come to pass but the end is not by and by 10. Then said he unto them nation shall rise against nation and kingdom against kingdom 11. And great earthquakes shall be in divers places and famines and pestilences and fearful sights and great signs shall there be from heaven 12. But before all these they shall lay their hands on you and persecute you delivering you up to the synagogues and into prisons being brought before kings and rulers for my Names sake 13. And it shall turn to you for a testimony 9 10 11 12 13. See Matth. 24. Note Christ did not draw in Disciples with the hopes of prosperity It shall be your Witness or Martyrdom to divulge the Gospel and condemn unbelievers 14. Settle it therefore in your hearts not to meditate before what ye shall answer 15. For I will give you a mouth and wisdom which all your adversaries shall not be able to gain-say nor resist 14 15. Note It is Christ in Heaven that giveth Grace and Gifts to his Servants on Earth by his Spirit 16. And ye shall be betrayed both by parents and brethren and kinsfolks and friends and some of you shall they cause to be put to death 17. And ye shall be hated of all men for my Names sake 18. But there shall not an hair of your head perish 16 17 18. Ye shall be no losers by all your sufferings You shall be preserved till you are ripe for your full reward 19. In your patience possess ye your souls 19. While you keep your Innocence and Patience you keep your Souls from danger and loss 20. And when ye shall see Jerusalem compassed with armies then know that the desolation thereof his nigh 21. Then let them which are in Judea flee to the mountains and let them which are in the midst of it depart out and let not them that are in the countreys enter thereunto 22. For these be the daies of vengeance that all things which are written may be fulfilled 20 21 22. Jerusalem's Calamity shall be so great that all that will be safe must the from it 23. But wo unto them that are with child and to them that give suck in those daies for there shall be great distress in the land and wrath upon this people 24. And they shall fall by the edge of the sword and shall be led away captive into into all nations and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled 23 24. Till the Heathens be turned Christians themselveâ— in Constantine's days and then Jerusalem shall be restored and be the dwelling of Christians 25. And there shall be signs in the sun and in the moon and in the stars and upon the earth distress of nations with perplexity the sea and the waves roaring 26. Mens hearts failing them for fear and and for looking after those things which are coming on the earth for the powers of heaven shall be shaken 27. And then shall they see the Son of man coming in a cloud with power and great glory 28. And when these things begin to come to pass then look up and lift up your heads for your redemption draweth nigh 25 26 27 28. See Matth. 24. Judgment though slow is sure and terrible 29. And he spake to them a parable Behold the fig-tree and all the trees 30. When they now shoot forth ye see and know of your own selves that summer is now nigh at hand 31. So likewise ye when ye see these things come to pass know ye that the kingdom of God is nigh at hand 29 30 31. The Kingdom of God is the Reign of the Messiah destroying Satan's Kingdom beginning indeed at his Resurrection but notable as Catholick upon the great conversion of the Gentiles specially when Emperours owned Christ the Jews being partly destroyed and partly converted and at last perfected in glory 32. Verily I say unto you This generation shall not pass away till all be fulfilled 33. Heaven and earth shall pass away but my words shall not pass away 32 33. Till the Jews be destroyed and the Gentiles begin to receive the Gospel through the World 34. And take heed to your selves lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life and so that day come upon you unawares 35. For as a snare shall it come on all them that dwell on the face of the whole earth 34 35. Either the ruine of the Jews shall suddenly come on all that Land or the day of Judgment on all the World And our duty is to be always ready and therefore to avoid sensuality and worldliness which is unreadiness 36. Watch ye therefore and pray always that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of man 36. A life of obedient watching against sin waiting for Judgment and constant Prayer is our Gospel-worthiness to escape God's Judgments and our preparation for a comfortable meeting our Judge 37. And in the day-time he was teaching in the temple and at night he went out and abode in the mount that is called the mount of olives 38. And all the people came early in the morning to him in the temple for to hear him 37 38. Note They could not silence him 1. Because it was the Jews Law that Prophets and great Teachers should speak freely 2. And the Romans limited their Power 3. And they feared the multitude of his hearers CHAP. XXII 1. NOw the feast of unleavened bread drew nigh which is called the passeover 2. And the chief priests and Scribes sought how they might kill him for they feared the people 1 2. The feast of unleavened Bread was the day of the Passover and seven days after 3. Then entred
Earth may be the chiefest in my Church 31. And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as wheat 32. But I have prayed for thee that thy faith fail not and when thou art converted strengthen thy brethren 31 32. Satan hath got leave to try and sift you all and thee in special But I have by Prayer prevailed that tho thou sin in denying me thou mayest not fall from sincere Faith And when by Repentance thou art recovered from thy fall strengthen thy Brethren who will forsake me also 33. And he said unto him Lord I am ready to go with thee both into prison and to death 34. And he said I tell thee Peter the cock shall not crow this day before that thou shalt thrice deny that thou knowest me 33. Note Christ that knew Satan's Request and knew the Event knew Peter's weakness better than he himself did 35. And he said unto them When I sent you without purse and scrip and shoes lacked ye any thing And they said Nothing 36. Then said he unto them But now he that hath a purse let him take it and likewise his scrip and he that had no sword let him sell his garment and buy one 37. For I say unto you That this that is written must yet be accomplished in me And he was reckoned among the transgressors for the things concerning me have an end 35 36 37. When the People followed and applauded me for my Cures and Miracles I knew that they would receive you and provide for you for my sake But now I am to be crucified and scorned as a transgressor they will also cast you off Therefore now look for hard usage and moderately provide for your selves 38. And they said Lord Behold here are two swords And he said unto them It is enough 38. I do not mean that you should now fight for me but that you take care of your safety 39. And he came out and went as he was wont to the mount of Olives and his disciples also followed him 39. It seems he used there to lodge out of doors on the ground and his Disciples with him 40. And when he was at the place he said unto them Pray that ye enter not into temptation 40. Prayer is the way both to escape Temptation and in it to overcome 41. And he was withdrawn from them about a stones cast and kneeled down and prayed 42. Saying Father If thou be willing remove this cup from me nevertheless not my will but thine be done 41 42. N. For Christ in the first act by a simple Nolition to be unwilling to suffer was no sin nor resisting God but the property of Humane Nature But if he had been averse in the second comparative act called Election when he knew it was God's Will this would have been evil 43. And there appeared an angel unto him from heaven strengthening him 43. N. Had Christ as Man need of an Angels strengthening What need then have we in the approach of death and great sufferings And may we not also expect Angels help 44. And being in an agony he prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground 44. N. This was not from the fear of death but the deep sense of God's wrath against sin which he as our Sacrifice was to bear in greater pain than meer dying which his Servants oft bear with peace 45. And when he rose up from prayer and was come to his disciples he found them sleeping for sorrow 46. And said unto them Why sleep ye Rise and pray lest ye enter into temptation 45 46. N. We are apt to sleep when we have most need to watch and pray and have need to be awakened 47. And while he yet spake behold a mulitude and he that was called Judas one of the twelve went before them and drew near unto Jesus to kiss him 48. But Jesus said unto him Judas betrayest thou the Son of man with a kiss 47 48. N God permitted one so near Christ to betray him to warn us how far to expect evil from our professed friends 49. When they which were about him saw what would follow they said unto him Lord shall we smite with the sword 50. And one of them smote the servant of the high priest and cut off his right ear 49 50. Self-defence is natural but God's Law must rule it They were the more put to fly because they had resisted 51. And Jesus answered and said Suffer ye thus far And he touched his ear and healed him 51. N. This Miracle wrought for one that came to destroy him neither melted nor convinced hardened sinners 52. Then Jesus said unto the chief priests captains of the temple and the elders which were come to him Be ye come out as against a thief with swords and staves 53. When I was daily with you in the temple ye stretched forth no hands against me But this is your hour and the power of darkness 52 53. This is the time which God hath granted Satan to make use of you his Instruments against me and the Prince of darkness will seem to conquer 54. Then took they him and led him and brought him into the high priests house And Peter followed afar off 55. And when they had kindled a fire in the midst of the hall and were set down together Peter sat down among them 56. But a certain maid beheld him as he sat by the fire earnestly looked upon him and said This man was also with him 54 55 56. N. When Tryal must come Instruments will not be wanting 57. And he denied him saying Woman I know him not 57. N. Had he not been conscious of smiting with the Sword he had not been in so much danger of fear 58. And after a little while another saw him and said Thou art also of them And Peter said Man I am not 58. N. It was a Woman here called Man only as one of Mankind not to distinguish the Sex 59. And about the space of one hour after another confidently affirmed saying Of a truth this fellow also was with him for he is a Galilean 59. N. To belong to Christ and follow him is crime enough when Enemies are Judges 60. And Peter said Man I know not what thou sayest And immediately while he yet spake the cock crew 61. And the Lord turned and looked upon Peter and Peter remembred the word of the Lord how he had said unto him Before the cock crow thou shalt deny me thrice 62. And Peter went out and wept bitterly 60 61 62. N. Christ's own danger did not make him forget a sinning Disciple 63. And the men that held Jesus mocked him and smote him 64. And when they had blindfolded him they stroke him on the face and asked him saying Prophesie who is it that smote thee 65. And many other things blasphemously spake they against him 63
but have told you the truth I go before you to prepare for your entertainment 3. And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also 3. Fear not that I should leave you desolate I do not prepare a place for you in vain but will come again and take you and all believers to my self as a glorified Society N. Did not many other Texts assure us of the Souls reception to Christ at our death this would be sad to us and make us think he would not take us to himself till his return to judgment But it being then that our felicity will be consummate in the consummation of the whole Church in one body therefore Christ putteth this promise of the fullest perfection for their comfort 4. And whither I go ye know and the way ye know 4. And you are not utter strangers to the God and Place that I go to or to the way 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way 6. Jesus saith unto him I am the way and the truth the life no man comâ—th unto the Father but by me 5 6. It is to the Father I am going And think not carnally of the place or state or way I am your way and Guide and I am the Truth signified by all ceremonial shadows and I am your Life both efficiently directively and finally you must come to God as your end by me as the only way if ever you will be happy 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him 7. You see me in my bodily presence But if you had known me better in my spiritual Being and in the works which I have done by my Fathers power you would better have known my Father also But as you have seen him in me and my works so henceforth you shall know him more 8. Philip saith unto him Lord shew us the Father and it sufficeth us 8. If we might but see the Father it would satisfie us N. Man in flesh would fain live by sight as more satisfying to him than meer faith 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip He that hath seen me hath seen the Fathet and how sayest thou then Shew us the Father 10. Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works 9 10. God is invisible and to be seen only in his works effects and appearances And in what or whom canst thou expect to see him more apparently than in me Have I been so long with you and hast thou not seen and known me If thou hast seen me thou hast seen the notifying appearance of the Father And what other sight of the Father canst thou expect Believest thou not that God the Father is so in me and I in him as that he appeareth to the world by me and though his Greatness shine more conspicuously in Sun and Stars Heaven and Earth yet his Holiness Wisdom and ruling Will and his saving Love to sinful man shew themselves most in me in the words that I speak and the works that I do which it is the Father that worketh in me 11. Believe me that I am in the Father and the Father in me or else believe me for the very works sake 12. Verily verily I say unto you He that believeth on me the works that I do shall he do also and greater works than these shall he do because I go unto my Father 11. If you will not believe my own testimony believe me for my Works that I am in the Father and acted by him and he is in me and his Power acteth by me And this Power shall be so manifested that I will enable those that believe in me to do greater Miracles than I have done when I ascend to my Father and send down my Spirit on them by which you shall see that I was acted by the Power of the Father 13. And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son 14. If ye shall ask any thing in my name I will do it 13. And you shall find by experience in the answer of your Prayers that I am in God and actuate you by his Power For whatever you ask in my name which is fit to be asked and received I will do it as the Mediator between the Father and you that the Father may be glorified in and by the office of my Mediation and Administration When you find that asking in my name procureth your dâ—sire you may know that it is by me 15. If ye love me keep my commandments 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you 15 16 17. If you do but love me and shew it by sincere keeping my commandments I will pray the Father and he shall give you the Holy Ghost in an eminent peculiar manner to be a Paraclet or an Agent and Advocate and Intercessor between me and you pleading my Cause with you and the World and pleading your Cause in Prayer with me and my Father To which end he shall as a vital Principle abide with you for ever Even Gods Spirit of Truth who shall teach you the Truth and confute the lying Deceiver The World cannot receive him as an Illuminater and Comforter because not knowing him and being prepossessed with contrary malignant inclinations it resisteth him But he hath in some measure taken possession of you already and ye know and obey him and he dwelleth with you and shall be in you as sent by me and as my Witness 18. I will not leave you comfortless I will come to you 18. Let not my departure too much trouble you I will not leave you as destitute Orphantes but I will rise and see you and when Ascended I will come to you by my Spirit and at last come and take all the Church unto my Glory 19. Yet a little while and the world seeth me no more but ye see me because I live ye shall live also 19. Though I shall shortly depart out of the sight of this World yet ye shall see me For I am your Head and Principle of Life and as I shall live with God in Glory so shall ye live by Communication of Life from me Note Here we have security for the Souls Immortality and Heavenly felicity If Christ live we shall live 20. At that day ye shall know that I
is his is mine and the Spirit is sent by the Father and by me 16. A little while and ye shall not see me and aâ—ain a little while and ye shall see me because I go to the Father 16. As it is but a little while till I that am now with you shall depart from your sight so it will be but a short time till I shall return from Heaven to which I am Ascending or as some Expound it I shall be a little while dead and a little while with you after my Resurrection 17. Then said some of his Disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I go to the Father 18. They said therefore What is this that he saith A little while we cannot tell what he saith 19. Now Jesus knew that they were desirous to ask him and said unto them Do ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 17 18 19. Jesus perceived that they understood him not 20. Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowful but your sorrow shall be turned into joy 21. A woman when she is in travail hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world 22. And ye now therefore have sorrow but I will see you again and your heart shall rejoyce and your joy no man taketh from you 20. You shall have a time of suffering Sorrow while bad Men are triumphing over you and rejoycing but your Sorrow shall be turned into Joy in the sense of my Resurrection and the Comforts of the Holy Ghost and the success of your labours and your own Salvation As a Woman delivered hath joy in her Birth instead of the sorrows of her Travail I my self will again see you when I am Risen and finally glorifie you And then you shall have a Joy which none can deceive you of or diminish 23. And in that day ye shall ask me nothing Verily verily I say unto you Whatsoever ye shall ask the Father in my name he will give it you 24. Hitherto have ye asked nothing in my name ask and ye shall receive that your joy may be full 23 24. You shall not then learn by asking me questions as now But you shall Petition the Father in my Name and he will give you what you need both for your own Instruction and for your Ministry You have not hitherto understood and used my Intercession so fully as you must do hereafter and have nor used to ask in my Name so explicitely as you must do But heâ—erâ—after you must ask in my Name to be heard for my Merits and sake as your Intercessor As thus by fervent Prayer and fuller answers and gifts shall cause your fuller Joy 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father 25. I have hitherto spoken to you in Parables letting in the Light by such degrees as you were fit to bear But when I send you the Holy Ghost you shall know more plainly the Mysteries of God 26. At that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have believed that I came out from God 26 27. You shall then put up all your Prayers in my Name which I would not have you so to understand as if the Father himself did not Love you but must be moved to it by me I say more than that I will Pray for you even that the Father himself loveth you because ye have loved me and believed in me c. Note First I say not that I will Pray is but Christs ordinary use of a Positive phrase for a Comparative it is I say not this only but more Secondly Our Love to Christ as well as our Faith is called the cause why God loveth us Thirdly But this Because signifieth no efficient cause of any thing in God but a Moral Qualification of the receiver called a Material dispositive receptive Cause 28. I came forth from the Father and am come into the world again I leave the world and go to the Father 28. Note I have before shewed that this coming from the Father signifieth not any local removal of of the Deity but its Conjunctive Operation on the humane Nature and its miraculous Conception or Production 29. His Disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God 29 30. We now perceive that thou knowest the secrets of our hearts and what thoughts and doubts they were that troubled us which thou hast now plainly resolved Therefore we believe thou comest from God 31. Jesus answered them Do ye now believe 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me 31 32. As confidently as you speak I tell you the hour is now at hand in which you shall every man be afraid to own me and shall shift for your selves and fly to your Houses and shall leave me forsaken of you all alone But I will not call it alone for the Father will not forsake me 33. These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world 33. I have told you what is to befal you hereafter that though you will be grieved at my departure you may fetch your Peace and Joy from the Assurance of what I will do for you after my Resurrection You shall have Tribulation to the flesh in the World But let not that dismay you but take comfort in me who have overcome the World even its flattering Tempations and its malicious Prosecutions And my Victory is virtually yours who shall overcome by my Intercession Spirit and Graces CHAP. XVII THese words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy Son that thy Son also may glorifie thee 1. This Prayer Christ made to his Father lifting up his Eyes to Heaven to teach us to look thither as the place whence God appeareth in Glory Father the hour of my death undertaken for Mans Redemption is at hand Glorifie thy Son by thy Attestation and his Resurrection
that his Glory may be the Glory of thy Power Wisdome and Love to Man 2. As thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him 2. As thou hast advanced him to this Power to be the Owner and Lord of all flesh for Disposals Legislation Judgment and Execution to order all things so as may secure the Possession of an Eternal Life of Happiness to all that thou hast given him by effectual Decree to be certainly eventually saved All things being for the good of thine Elect. 3. And this is life eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent 3. And what is Life Eternal but that perfect knowledge of thee which fills the Soul with Love and Joy and the knowledge of thy Glory shining forth in thy Son Jesus Christ with his Body the Heavenly Society And the beginning of this knowledge is the beginning and way to Perfection 4. I have glorified thee on the earth I have finished the work which thou gavest me to do 4. My Doctrine Example and Miracles have here shewed forth thy Glory I am neer the end and have almost finished that work on Earth for Mans Redemption which I undertook 5. And now O Father glorifie thou me with thine own-self with the glory which I had with thee before the world was 5. As I have almost performed my part perform thou thy part of the Covenant of my Mediation and give me the Son of Man a due participation of that Glory which my Divine Nature had with thee from Eternity Note This Text is by divers diversly Expounded First Some say that Christs humane Soul was Glorified before the Word was Secondly The Arians say that he had a superangelical Nature only before the World was which united it self to a humane Soul say some or only animated a humane Body say others Thirdly Others of late say he hath three Natures uniting it self to the Prime Created Superangelical Nature And this uniting it self to a humane Soul and Body say some or to a humane Body alone say others Fourthly But the plain Paraphrase which I have given is the Doctrine of the Orthodox universal Church 6. I have manifested thy name unto the men which thou gavest me out of the world thine they were and thou gavest them me ad they have kept thy word 6. I have made known thee and thy Will to them whom thou gavest me out of the World to be my peculiar Disciples They were thine as their Creator and thou gavest them me to be their Redeemer and I have taught them thy word and they have kept it 7. Now they have known that all things whatsoever thou hast given me are of thee 7. They have known this Fundamentally that I and my Doctrine and Works are all of thee 8. For I have given unto them the words which thou gavest me and they received them and have known surely that I came out from thee and they have believed that thou didst send me 8. Note that Christ insisteth so much on this because to believe that he and his doctrine and Works are all of God is virtually to believe that they are all true without searching after any other Reason of yours For he is mad that believeth not that there is a God and he believeth not a God who believeth him not to be perfect and therefore to be Just Good and True and not the Deceiver of the World 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all mine are thine and thine are mine and I am glorified in them 9 10. It is out of special Love to them for the Salvation and welfare of these that I now pray to thee and not for the meer Worldlings and Enemies of thy Kingdom though for them also I have such desires and Prayers as signifie my common Love and the Elect among them yet unconverted I have such requests for as are suited to their state But these that thou hast given me peremptorily to save are the People of of thy peculiar Love as well as mine And all that I so Love thou lovest also and it is in them that I am glorified and my Person Office and Grace is honoured which others do but Swinishly despise 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine own name those whom thou hast given me that they may be one as we are 11. And now I am leaving the Word but must leave them in it to Tryals and Persecutions while I am with thee And seeing their Union by one Faith and Love is their Character strength and safety without which they will fall into Scandal and dissolution O keep them by Concentring in thee and thy Will and not distracted by humane Devices and Interests that they may be one in Faith Hope and Practice as we are one 12. While I was with them in the world I kept them in thy name those that thou gavest me I have kept and none of them is lost but the son of perdition that the scripture might be fulfilled 12. All that thou gavest to be my adherent followers I have kept in thy Name save the Son of Perdition in whose Revolt and Treachery the Scripture is fulfilled 13. And now come I to thee and these things I speak in the world that they might have my joy fulfilled in themselves 13. I Come to thee but I leave them my Word to fortifie them with that joy which they will need in their Afflictions 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world 14. It is not all the World that will be saved by me but a select People to whom I effectually give thy Word and the World hateth them because their Doctrine Mind and Life do differ from the World and they are of another Spirit and Society of which I am the Head 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil 16. They are not of the world even as I am not of the world 15. They have work to do in the World from which I do not pray thou shouldest take them but that thou keep them pure from the sins Temptatations and Malice of the World as those that are separa-from it to obey thee as I their Leader am 17. Sanctifie them through thy truth thy word is truth 17. Qualifie and separate them by thy Truth to propagate thy Truth even thy Word which is Truth 18. As thou hast sent me into the world even so have I also sent them into the world 18. As thou sentest me for the work of a Redeemer into this sinful World so have I sent them for
and reign in visible Glory over them as the Messiah 7. And he said unto them it is not for you to know the-times or the seasons which the Father hath put in his own Power 8. But ye shall receive power after that the Holy Ghost is come upon you And ye shall be witnesses unto me both in Jerusalem and in all Judea and in Samaria and unto the uttermost part of the earth 7. Presume not to enquire into Gods secrets of which this is one at what time God will advance you and his Israel to visible Reign and Glory But such Power as is fittest for you at present ye shall receive by the coming of the Holy Ghost upon you by which you shall be enabled to declare your Testimony of what you have seen and heard of me throughout the Earth Note It may seem strange that Christ confuteth not their conceit of an Israelitish Kingdom restored but only their demands about the season But they were so far in the Right as that Christ would advance believing Israelites with the rest of the Catholick Church though not restore the Mosaick Policy nor set the Israelites over others in a local Monarchy at Jerusalem Therefore Christ intimateth that they shall have better than they expected which the Spirit should teach them better to understand 9. And when he had spoken these things while they beheld he was taken up and a cloud received him out of their sight 9. Note No doubt but Christs body at its enterance in the Glorious Region of Spirits became glorious and spiritual eminently such as Paul saith ours shall be 1 Cor. 15. 2. The sight of Christs Ascention must needs be as full an ascertaining of the Apostles Faith as his Resurrection And it must be no wonder that four Evangelists mention it not it being enough that any mention it Gods Spirit making their several Histories indited by him to be as one Book 10. And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparel 11. Which also said Ye men of Galilee why stand ye gazing up into heaven this same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven 10 11. While they looked up after him two Angels in the likeness of Men in white stood by them saying ye Men of Galilee gaze no more after the body of Jesus ascended into heaven Know ye not that he must there Reign in Glory and thence send you down the Grace and Blessings purchased by his life on Earth and yet he shall come again at the day of Judgment attended with his glorious Angels and does not forsake you by his remove 12. Then returned they unto Jerusalem from the mount called Olivet which is from Jerusalem a sabbath-days journey 12. Note Mount Olivet at the neerest part is but five Furlongs from Jerusalem a Furlong is six hundred feet and five Furlongs a thousand Yards And Christ is said Luke 24. to lead them out as far as Bethany which is said to be fifteen furlongs from Jerusalem John 11.18 To understand thus some say 1. That Bethany was the name of a large space of Ground as Hackney where some houses are far neerer London than other 2. And that Christ ascended not from the neerest part of Mount Olivet but from the top And it is possible that Christ might lead them as far as Bethany and in the house of Lazarus instruct them and go forth again with them to the top of the Mount and thence ascend 13. And when they were come in they went up into an upper Room where abode both Peter and James and John and Andrew Philip and Thomas Bartholomew and Matthew James the son of Alpheus and Simon Zelotes and Judas the brother of James 14. These all continued with one accord in prayer and supplication with the women and Mary the Mother of Jesus and with his brethren 14. Note The sight of Christ Ascending confirmed their Faith 2. And that Faith presently caused constant Prayer in Concord and Communion 15. And in those days Peter stood up in the midst of the Disciples and said the number of the names together were about an hundred and twenty 15 An hundred and twenty being assembled for Prayer and mutual encouragement in Faith 16. Men and brethren This Scripture must needs have been fulfilled which the holy Ghost by the Mouth of David spake before concerning Judas which was guide to them that took Jesus 17. For he was numbred with us and had obtained part of this ministery 16. Note This must needs signifie no necessity or constraint put on Judas but a necessity Hypothetical and of consequence that is iâ— cannot but be true which God foretelleth or foreseeth 2. Judus though a Thief and a Devil had by Christs own choice a part or office in the Apostolick Order But not after Christs breathing on them and giving them the Holy Ghost for the proper work of his universal Kingdom as it began after his Resurrection but only as one sent to offer Grace to the twelve Tribes of Israel that mostly refused it such may be Ministers to condemnation of them selves and others and God may bless their doctrine to his Elect. 18. Now this man purchased a field with the reward of iniquity and falling headlong he burst asunder in the midst and all his bowels gushed out 18 N. Mat. 27. Saith he strangled himself Some Expositers suppose stangling was not by hanging himself but the rage of his Conscience and Passion did suffocate or strangle him and that he fell down and burst or rather that he cast himself headlong from some high place and burst Others think that the Rope or Bough break where he was hanged And its possible without hanging he might at once strangle himself with a Cord on the brow of some Precipice or fall or cast himself down it 19. And it was known unto all the dwellers at Jerusalem insomuch as that field is called in their proper tongue Aceldama that is to say The field of bloud 19. This is commonly known and the name of the field to this day is as a Record of it 20. For it is written in the book of psalms Let his habitation be desolate and let no man dwell therein and His bishoprick let another take 20. What is said in Psal 69.25 and 109.8 is ultimately to be verified of him his Office another must take 21. Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us 22. Beginning from the baptism of John unto that same day that he was taken up from us must one be ordained to be a witness with us of his resurrection 21 22. Note Many besides the twelve did constantly accompany Christ 2. Quest Why must the number of twelve Apostles be yet kept up were not others good witnesses without being chosen Apostles Answ The Israelitish
which presageth their destruction 55. But he being full of the holy Ghost looked up stedfastly into heaven and saw the Glory of God and Jesus standing on the right hand of God 56. And said Behold I see the Heavens opened and the Son of man standing on the right hand of God 55 56. God gave him so extraordinary a measure of the Spirit as when he looked stedfastly toward Heaven he had an appearance of the Glory of God and Christ standing at his right hand which in this Rapture he declared to them all Note Christ saw it meet by such a glorious Miracles sight to encourage and honour his first dying Martyr O who would fear suffering for Christ Martyrs may expect the Spirits greatest help and afterward the most glorious Crown 57. Then they cryed out with a loud voyce and stopped their ears and ran upon him with one accord 58. And cast him out of the City and stoned him and the witnesses laid down their clothes at a young mans feet whose name was Saul 57 58. Note Holiness and Miracles do but increase their rage They will run when malignity and the Devil instigates Sinners are never so mad as against Christ and Mercy and their own Salvation They that were the Accusers for Blasphemy were by the Law to cast the first stone as the Executioners 59. And they stoned Stephen calling upon God and saying Lord Jesus receive my Spirit 59. Note He that gave up himself to Christ in life and death might comfortably expect to be received 2. The Spirit liveth after the bodies death And Christ receiveth it to himself This is part of Christs Office now in Heaven See my Printed Sermon on this Text. 60. And he kneeled down and cryed with a loud voyce Lord lay not this sin to their charge And when he had said this he fell asleep 6. He died Praying and that for his Persecutors as Christ did And it s like the Conversion of Saul was an answer to this Prayer Quest How far may we pray In Faith for wicked men or others and expect the thing prayed for Answ For that which is absolutely promised we may pray accordingly in assurance For that which supposeth a qualifying condition in the receiver we must believe that they shall have it if they are so qualified For that which hath no promise to them but is merely at Gods unrevealed Will we must pray with submission to that Will and accordingly take the event for uncertain CHAP. VIII ANd Saul was consenting unto his death And at that time there was a great persecution against the Church which was at Jerusalem and they were all scattered abroad throughout the Regions of Judea and Samaria except the Apostles 1. Note Sauls Persecution must be recorded before his Conversion 2. The purest Church was not free from the malice of wicked men 3. God used Malignant Persecutions for the spreading abroad his word 2. And devout men carried Stephen to his burial and made great lamentation over him 2. They made a Funeral for Stephen with solemn mourning 3. As for Saul he made havock of the Church entring into every House and hailing men and women committed them to prison 3. By halling people to Prisons out of their houses Saul wasted the gathered Church 4. Therefore they that were scattered abroad went every where Preaching the word 4. Note It was a tolerable hurt to their bodies which brought good to others Souls and so enlarged the Church by scattering it as seed is scattered that is sown 2. All Christians may and must publish the Gospel where they come if there be need tho only called Ministers must make an office and calling of it as separated to it 5. Then Philip went down to the city of Samaria and Preached Christ unto them 5. Philip the Deacon Preacht at the City of Samaria after by Herod called Sebaste 6. And the People with one accord gave heed unto those things which Philip spake hearing and seeing the miracles which he did 7. For unclean Spirits crying with loud voice came out of many that were possessed with them and many taken with palsies and that were lame were healed 8. And there was great joy in that City 6. The Samaritans received the Gospel with great joy convinced by Miracles and pleased by many Cures Note The Gospel where ever it cometh is cause of great joy 9. But there was a certain man called Simon which before time in the same city used sorcery and bewitched the People of Samaria giving out that himself was some great one 10. To whom they all gave heed from the least to the greatest saying This man is the great power of God 11. And to him they had regard because that of long time he had bewitched them with Sorceries 9. One Simon had long been reputed among them some great man even the great power of God as he boasted of himself because by Sorcery he had long bewitched and done some strange things among them And they all admired and regarded him Note Deceivers have usually many followers 12. But when they believed Philip preaching the things concerning the kingdom of God and the Name of Jesus Christ they were baptized both men and women 12. Note This suddain Baptizing yet implyeth time for instruction and profession of all essential to Christianity 13. Then Simon himself believed also and when he was baptized he continued with Philip and wondered beholding the miracles and signs which were done 13. Simon saw the reality of Philips Miracles being conscious of the fallacy of his own and he believed that Jesus was the Christ and was baptized into his name and stayed with Phillip admiring his works Note 1. Simon had a Superficial opinionative belief that was not clear and sound nor effectual to renew his Soul 2. The Ministers of Christ baptized not as Heart searchers as knowing mens sincerity but as taking their Profession for their title to Baptism 14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God they sent unto them Peter and John 14. Note As Peter or John were no Rulers of the rest of the Apostles so the rest sent not them as Rulers of them by Vote but by brotherly request and consent 15. Who when they were come down prayed for them that they might receive the holy Ghost 16. For as yet he was fallen upon none of them only they were baptized in the Name of the Lord Jesus 17. Then laid they their hands on them and they received the holy Ghost 15. Note 1. It was at first the eminent Priviledge of the Apostles that the Holy Ghost should be given by their Ministry 2. Imposition of hands being an usual act of Authoritative benediction was used as the sign herein 3. Yet Prayer to God must first prevail for his grant thereof before the Sign was used 4. This gift of the Holy Ghost was not that which is Regenerating and necessary to pardon and Salvation else
all these Baptised persons must be supposed till so long after unpardoned but it was that extraordinary gift which was for the first sealing and propagating the Gospel of which others could be discerning Judges such as Languages Prophecy Healing Miracles c. which they were not of sincere inward holiness 18. And when Simon saw that through laying on of the Apostles hands the holy Ghost was given he offered them mony 19. Saying Give me also this power that on whomsoever I lay hands he may receive the holy Ghost 18. Note 1. It was such a thing as Simon could see in the present effects 2. He desired this power in pride for his own advancement and not for Christ and Souls 3. He overvalued Money and blasphemously â—ilified God as if he set his gifts to sale 20. But Peter said unto him Thy money perish with thee because thou hast thought that the gift of God may be purchased with Money 20. Unless thou Repent thou shalt perish with thy Money for this blasphemous thought of God 21. Thou hast neither part nor lot in this matter for thy heart is not right in the sight of God 21. Though thou art Baptized thou art no true Christian nor hast any part in the Grace and Spirit of Christ for thy heart is unsound and false in the sight of God 22. Repent therefore of this thy wickedness and pray God if perhaps the thoughts of thine heart may be forgiven thee 23. For I perceive that thou art in the gall of bitterness and in the bond of iniquity 22. Presently Repent therefore of that wicked heart and blasphemous thought and pray to God for Mercy and forgiveness while its possible to be obtained Quest. Is not the Prayer of the Wicked abominable Answ Yes the wicked Prayer of the Wicked which is to serve his wickedness And his best Prayers are not qualified for any certain grant But if he truly Repent he is no longer wicked And the Prayer a Common Repentance like Ahabs and the Ninevites may tend towards better and is better than none Quest Doth Peter mean that Simons heart was false at his Baptism or that he received Grace and pardon then and lost it after by Apostacy Answ Simons sin made Peter newly perceive that his heart was false before though his body was washed but not that it now began to be false by a sudden Apostacy 1 Pet. 3.21 22. He was in the Gall of bitterness and bond of Iniquity through the wickedness of his unsanctified heart even when he was Baptized Yet all this Hypocrisie and Wickedness was pardonable upon Repentance 24. Then answered Simon and said Pray ye to the Lord for me that none of these things which ye have spoken come upon me 24. Note His sight of their Miracles and fear of destruction humbled him so far as to beg their Prayers that the threatned Judgments might not befall him But whether the report of some old Writers be true that after all this he pretended to be God the Father and had a conflict with Peter and flying in the Air fell down and was destroyed by his Prayers and had a Statue at Rome inscribed Simoni Deo Sancto c. of this many doubt though others believe it And if it was he that Paul 2 Thes 2. and John in the Revelation speak of as the Man of Sin c. and the head of Heresies so much decryed by Paul as Doctour Hammond thinks it is strange that neither Luke nor Paul nor Peter nor Jude nor James nor John who all inveigh against Heresies would never once name him when Nicolaitans Diotrephes Hymenaus Phileâ—us c. are named 25. And they when they had testified and Preached the word of the Lord returned to Jerusalem and Preached the Gospel in many villages of the Samaritanes 26. And the Angel of the Lord spake unto Philip saying Arise and go towards the south unto the way that goeth down from Jerusalem unto Gaza which is desert 27. And he arose and went and behold a man of Ethiopia an Eunuch of great authority under Candace queen of the Ethiopians who had the charge of all her treasure and had come to Jerusalem for to worship 28. Was returning and sitting in his chariot read Esaias the Prophet 25 26 c. Note God shewed a notable proof in this of his free Electing Crace 2. Angels Minister towards the Conversion of Gods Elect. 3. He that was a Proselyte before and came so far to worship was better prepared for the Gospel than Heathens 4. He that would lose no time but was reading Gods word on his Journey in his Chariot was in Gods way for further Mercy which was sent after him 29. Then the Spirit said unto Philip Go near and joyn thy self to this chariot 29. By inspiration Note the Chariot was driven slowly that he might read and so Phillip on foot could accompany it Gods Spirit directeth his word to the Elect. 30. And Philip ran thither to him and heard him read the Prophet Esaias and said Understandest thou what thou readest 31. And he said How can I except some man should guide me and he desired Philip that he would come up and sit with him 30. Note God directed him to the Text And God gave him the sense of his own ignorance and insufficiency to understand and of his need of a Teacher And God gave him an humble mind to condescend to ask a stranger on foot to come sit with him in his Chariot and teach him All these were happy preparatives to Christianity and further Grace 32. The place of the scripture which he read was this He was led as a sheep to the slaughter and like a Lamb dumb before his shearer so opened he not his mouth 33. In his humiliation his judgment was taken away and who shall declare his generation for his life is taken from the Earth 32. He suffered innocently and patiently by unrighteous Cruel men He humbled himself to undergo their unjust judgment They wickedly triumph over him as cutting off his life from the Earth 34. And the eunuch answered Philip and said I pray thee of whom speaketh the Prophet this of himself or of some other man 35. Then Philip opened his mouth and began at the same Scripture and Preached unto him Jesus 36. And as they went on their way they came unto a certain water and the eunuch said See here is water what doth hinder me to be baptized 34 35. Note 1. He first craveth instruction and then Baptism and is not forced to be Baptised against his will 37. And Philip said If thou believest with all thine heart thou mayest And he answered and said I believe that Jesus Christ is the Son of God 37. If thou believe with a serious well grounded resolved Faith thou mayst be Baptized and have the present remission of sin as a Christian Note The belief that Jesus is the Son of God includeth all the rest that is necessary to Salvation that is
he did to thee by the way and hath sent me that thou mightest be restored to thy sight and filled with the Holy Ghost for gifts necessary to the Ministry 18. And immediately there fell from his eyes as it had been scales and he received sight forthwith and arose and was baptized 18. He was Miraculously struck blind and Miraculously cured and then Baptized 19. And when he had received meat he was strengthened Then was Saul certain days with the Disciples which were at Damascus 20. And straightway he Preached Christ in the Synagogue that he is the Son of God 19 20 Being strengthned with food he conversed certain days with the Christians at Damascus whom he purposed to have presecuted and forthwith Preached Christ in the Syoagogue to the Jews that he is the Son of God and consequently all his Gospel true And then going into Arabia retured to Damascus again before he went to Jerusalem 21. But all that heard him were amazed and said Is not this he that destroyed them which called on this name in Jerusalem and came hither for that intent that he might bring them bound unto the chief Priests 21. The suddain change from being a destroying Persecutor to be a Preacher made the People wonder 22. But Saul increased the more in strength and confounded the Jews which dwelt at Damascus proving that this is very Christ 22. Proving Jesus to be the true Christ inferreth all the rest to be believed 23. And after that many days were fulfilled the Jews took Counsel to kill him 23. If one of the Leaders of the Persecutors or Malignant wicked Men should be Converted and persuade his Companions to turn they would but seek to kill him also till God Convert them 24. But their laying await was known of Saul and they watched the Gates day and night to kill him a5 Then the Disciples took him by night and let him down by the wall in a basket 24. Note It is lawful to avoid the violence of bloody Persecutors by secret flight 26. And when Saul was come to Jerusalem he assayed to joyn himself to the Disciples but they were all afraid of him and believed not that he was a Disciple 26. Note 1. Conversion will shew it self by joyning with the Converted 2. Known Persecutors and wicked men are not too hastily to be trusted when they profess Conversion 27. But Barnabas took him and brought him to the Apostles and declared unto them how he had seen the Lord in the way and that he had spoken to him and how he had Preached boldly at Damascus in the name of Jesus 28. And he was with them coming in and going out at Jerusalem 27 28. This evidence was satisfactory and they received him to their constant Society of the Church 29. And he spake boldly in the name of the Lord Jesus and disputed against the Grecians but they went about to slay him 30. Which when the brethren knew they brought him down to Cesarea and sent him forth to Tarsus 29 30. He Preeached Christ boldly and confuted the unbelieving Jews that used the Greek Tongue But they sought to kill him c. 31. Then had the Churches rest throughout all Judea and Galilee and Samaria and were edified and walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied 31. Saul being Converted who was a chief Persecutor and he being removed whom they afterward most maligned the Christian Churches were quiet a while from Persecution and were edified in knowledge and Holiness of Heart and life living in obedience to God and in the Comfort of the inward Grace and outward Gifts and Miracles of the Holy Ghost by which they were multiplyed 32. And it came to pass as Peter passed throughout all quarters he came down also to the saints which dwelt at Lydda 32. Note He was no Christian who was not a Saint by Dedication to God and by profession 33. And there he found a certain man named Eneas which had kept his bed eight years and was sick of the palsie 34. And Peter said unto him Eneas Jesus Christ maketh thee whole arise and make thy bed And he arose immediately 33. Note The length and nature of the Disease made the Miracle the more notable and convincing 35. And all that dwelt at Lydda and Saron saw him and turned to the Lord. 35. The undenyable Miracle caused a general Conviction and Conversion of them 36. Now there was at Joppa a certain Disciple named Tabitha which by interpretation is called Dorcas this woman was full of good works and alms-deeds which she did 37. And it came to pass in those days that she was sick and died whom when they had washed they laid her in an upper Chamber 38. And forasmuch as Lydda was nigh to Joppa and the Disciples had heard that Peter was there they sent unto him two men desiring him that he would not delay to come to them 36. A laborious Charitable woman being dead the Christians had Faith to believe that by Peters Ministry she might be raised to life c. 39. Then Peter arose and went with them When he was come they brought him into the upper Chamber and all the widows stood by him weeping and shewing the coats and garments which Dorcas made while she was with them 39. Note It s like they were poor-Widows that shewed the fruit of her Labour and Charity to them and others 40. But Peter put them all forth and kneeled down and prayed and turning him to the body said Tabitha arise And she opened her eyes and when she saw Peter she sat up 41. And he gave her his hand and lift her up and when he had called the saints and widows presented her alive 40. Note This was not a Miracle to be done without fervent Prayer And it is like Peter had assurance of raising her as an answer to his Prayer before he said Arise 42. And it was known throughout all Joppa and many believed in the Lord. 42. Thus Miracles made Christians and fully sealed the Testimony of the Apostles 43. And it came to pass that he tarried many days in Joppa with one Simon a Tanner CHAP. X. THere was a certain man in Cesarea called Cornelius a centurion of the band called the Italian band 1. In Cesarea the chief City of the Country about seventy miles from Jerusalem where was a Roman Garrison was one Cornelius Captain of an hundred in the Italian Regiment or Legion A devout man and one that feared God with all his house which gave much alms to to the people and prayed to God always 2. A Proselyte that was a Godly man and fearing God with all his househould liberal in giving Alms and constant in Prayer 2. N. We must not think this man under mere common Grace but in a state of saving Grace such as the faithful Jews had before Christs incarnation such being prepared above others to believe in Christ personally when he was come
and Preached to them This is notifyed 1. In that he was a Proselyte of Justice though not Circumcised 2. He is called a Godly man or devout 3. He kept no other in his house 4. He was full of works of Charity 5. And constant in Prayer with due fasting 6. God testified his acceptance of him 3. He saw in a vision evidently about the ninth hour of the day an Angel of God coming in to him and saying unto him Cornelius 3. Being fasting and at Prayer at three a Clock Afternoon an Angel appeared to him 4. And when he looked on him he was afraid and said What is it Lord And he said unto him Thy Prayers and thine aâ—ms are come up for a memorial before God 4. The sight of the Angel struck him with dread c. He said Thy Prayers and Alms coming from Faith and a sincere heart are so acceptable to God that he hath sent me to give thee this notice of it and to reward thee with a farther Blessing 5. And now send men to Joppa and call for one Simon whose surname is Peter 6. He lodgeth with one Simon a tanner whose house is by the sea-side he shall tell thee what thou oughtest to do 5. Note God will honour his appointed qualified instruments in the giving of his Mercies 7. And when the Angel which spake unto Cornelius was departed he called two of his houshold-servants and a devout souldier of them that waited on him continually 8. And when he had declared all these things unto them he sent them to Joppa 7 8. Note O What a Blessing to a Family is a good Master that will keep such about him as he can trust and also deserve his special Love And what happy society are such Familys This man had even Godly Soldiers who use to be the worst of Men. 9. On the morrow as they went on their journey and drew nigh unto the city Peter went up upon the house-top to pray about the sixth hour 9. Note God doth no great things usually but by men of Prayer at least accepteth no other 10. And he became very hungry and would have eaten but while they made ready he fell into trance 11. And saw Heaven opened and a certain vessel descending unto him as it had been a great sheet knit at the four corners and let down to the Earth 12. Wherein were all manner of four-footed beasts of the Earth and wild beasts and creeping things and fowls of the air 13. And there came a voice to him Rise Peter kill and eat 10. The clean and the unclean noted the Jews and Gentiles and also the abrogation of the Ceremonial Laws of Meats 14. But Peter said Not so Lord for I have never eaten any thing that is common or unclean 15. And the voice spake unto him again the second time What God hath cleansed that call not thou common 16. This was done thrice and the vessel was received up again into heaven 14. What Meats or what Persons God hath cleansed do not thou call polluted and unclean to be rejected 17. Now while Peter doubted in himself what this vision which he had seen should mean behold the men which were sent from Cornelius had made enquiry for Simons house and stood before the gate 18. And called and asked whether Simon which was surnamed Peter were lodged there 17. The same God directeth both the Visions and the Messâ—ages of Cornelius to concur 19. While Peter thought on the vision the Spirit said unto him Behold three men seek thee 20. Arise therefore and get thee down and go with them doubting nothing for I have sent them 20. Note How this speaking of the Spirit was done and known they only that have it can fully conceive 21. Then Peter went down to the men which were sent unto him from Cornelius and said Behold I am he whom ye seek what is the cause wherefore ye are come 22. And they said Cornelius the centurion a just man and one that feareth God and of good report among all the nation of the Jews was warned from God by an holy Angel to send for thee into his house and to hear words of thee 22. God commanded Cornelius to send for thee to hear thee 23. Then called he them in and lodged them And on the morrow Peter went away with them and certain brethren from Joppa accompanied him 24. And the morrow after they entred into Cesarea and Cornelius waited for them and had called together his knismen and near friends 23 24. Note This good man had a care that his Kindred and Friends might all be saved as well as he 25. And as Peter was coming in Cornelius met him and fell down at his feet and worshipped him 26. But Peter took him up saying Stand up I my self also am a man 25. Note It was not a Divine Worship that Cornelius gave him but yet Peter would not accept of any that was so extraordinary as was unmeet for an humble man to own 27. And as he talked with him he went in and found many that were come together 27. Note As evil as those times were such Conventicles were then allowed 28. And he said unto them Ye know how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation but God hath shewed me that I should not call any man common or unclean 29. Therefore came I unto you without gainsaying assoon as I was sent for I ask therefore for what intent ye have sent for me 28. God hath satisfied me to come to you though Gentiles 30. And Cornelius said Four days ago I was fasting until this hour and at the ninth hour I prayed in my house and behold a man stood before mein bright clothing 31. And said Cornelius thy prayer is heard and thine alms are had in remembrance in the sight of God 32. Send therefore to Joppa and call hither Simon whose surname is Peter he is lodged in the house of one Simon a Tanner by the sea-side who when he cometh shall speak unto thee 33. Immediately therefore I sent to thee and thou hast well done that thou art come Now therefore are we all here present before God to hear all things that are commanded thee of God 30. I was thus commanded by an Angel of God to send for thee and now I and my friends are all here ready as in Gods presence obediently to hear what ever message or command God sendeth by thee to us some Copies have before thee not God 34. Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons 35. But in every nation he that feareth him and worketh righteousness is accepted with him 34. I do by this instance more fully than before perceive that God respecteth not men for their Country sake or any common worldly priviledges but for their real goodness and whatever Nation a man be of if
Mary the Mother of John whose surname was Mark where many were gathered together praying 12. When he considered what God had done for him he went to the house of Marks Mother and there in the Night was a godly Conventicle of many Christians met to pray no doubt in a special manner for his deliverance God sent him to them as answer to their Prayers 13. And as Peter knocked at the door of the gate a damsel came to hearken named Rhoda 14. And when she knew Peters voice she opened not the gate for gladness but ran in and told how Peter stood before the gate 13. This poor Maid that shewed so much love to Peter by her joy hath her name recorded in the Scripture 15. And they said unto her Thou art mad But she constantly affirmed that it was even so Then said they It is his Angel 15. Note The word Mad doth but express that they thought her grosly mistaken as Mad folk use to be only speaking it in such course phrase as men use to speak to Servants 2. Whether by his Angel they meant an Angel of God representing him or only a humane Messenger sent by him is uncertain 16. But Peter continued knocking and when they had opened the door and saw him they were astonished 17. But he beckening unto them with the hand to hold their peace declared unto them how the Lord had brought him out of the prison And he said Go shew these things unto James and to the brethren And he departed and went into another place 16 God having first sent him to them that were Praying for him in Answer to their Prayers he first tells them to Gods Glory how he was delivered and then sends the notice of it to James Christs kinsman and to the brethren for their encouragement Our mercies are not given us only for our selves 18. Now as soon as it was day there was no small stir among the souldiers what was become of Peter 19. And when Herod had sought for him and found him not he examined the keepers and commanded that they should be put to death And he went down from Judea to Cesarea and there abode 18. N. Whether it was Death or Imprisonment that the Soldiers were put to is doubtful in the Greek Text But it tells us that the Innocent may be a prey to Tyrants cruelty and injustice 20. And Herod was highly displeased with them of Tyre and Sidon but they came with one accord to him and having made Blastus the Kings Chamberlain their friend desired peace because their countrey was nourished by the Kings Countrey 21. And upon a set day Herod arayed in royal apparel sat upon his Throne and made an oration unto them 22. And the people gave a shout saying It is the voice of a God and not of a man 23. And immediately the Angel of the Lord smote him because he gave not God the glory and he was eaten of worms and gave up the Ghost 20 21. Note A lively instance of the case of worldly Tyrants To day Countrys are crowching to them and Flatterers applauding them and the persecuted fearing them and to morrow they are the stinking food of worms As Gods to day and as dung to morrow 24. But the word of God grew and multiplied 25. And Barnabas and Saul returned from Jerusalem when they had fulfilled their ministery and took with them John whose surname was Mark. 24. Note Both the deliverance of Peter and the death of Herod furthered the success of the Gospel CHAP. XIII NOw there were in the Church that was at Antioch certain Prophets and Teachers as Barnabas and Simeon that was called Niger and Lucius of Cyrene and Manaen which had been brought up with Herod the tetarch and Saul 1. The Church Assembled at Antioch had then in it many Men of eminent Gift for Prophecy and Teaching 2. As they ministred to the Lord and fasted the holy Ghost said Separate me Barnabas and Saul for the work whereuâ—to I have called them 2. Note To whom the Holy Ghost manifested this whether to many or to few is uncertain 3. And when they had fasted and prayed and laid their hands on them they sent them away 4. So they being sent forth by the holy Ghost departed unto Seleucia and from thence they sailed to Cyprus 5. And when they were at Salamis they Preached the word of God in the Synagogues of the Jews and they had also John to their minister 3. Note This was not the first Authorizing of them to be Ministers by Office for they were called and Preacht before But it was their Call or Mission to this Particular work to go abroad Preaching to many Nations To be separated to the Ministry is to be done but once But to be appointed to this or that place charge or flock may be oft done and that by Fasting Prayer and Imposition of hands 2. They began their Preaching usually in the Jews Synagogues in all Countrys where there were such where they came they being Expectants of the Messiah 6. And when they had gone through the isle unto Paphos they Found a certain sorcerer a false Prophet a Jew whose name was Barjesus 7. Which was with the Deputy of the Country Sergius Paulus a prudent man who called for Barnabas and Saul and desired to hear the word of God 7. Note His prudence made him willing to be instructed and to hear men that said they were sent by God 8. But Elymas the sorcerer for so is his name by interpretation withstood them seeking to turn away the deputy from the faith 8. Elymas which signifieth a Magician opposed them to hinder the Deputys Conversion 9. Then Saul who also is called Paul filled with the holy Ghost set his eyes on him 10. And said O full of all subtily and all mischief thou child of the Devil thou enemy of all righteousness wilt thou not cease to pervert the right ways of the Lord 11. And now behold the hand of the Lord is upon thee and thou shalt be blind not seeing the Sun for a season And immediately there fell on him a mist and a darkness and he went about seeking some to lead him by the hand 9. The Holy Ghost inspired Paul to pass this sentence when he was resolved to execute it it came not by the will of man primarily 12. Then the deputy when he saw what was done believed being astonished at the doctrine of the Lord. 12. Whether the Deputy was Baptized is uncertain But being Converted to the Faith we may say to his honour that Sergius Paulus was the first Christian Magistrate unless you will call the Jewish converted Priests Magistrates Constantine was not the first But he had no power to use Magistracy for Christianity save obliquely 2. The Judgment of God on Elymas was for the Deputies Conversion what he did himself is unknown 13. Now when Paul and his company loosed from Paphos they came to Perga in Pamphylia and John departing
The number of twelve Apostles was fitted to the Jews Twelve Tribes to whom the Gospel was first to be Preached But when Christ would gather the Gentile Church he increased the number and Paul was commissioned by a voice from Heaven and he and Barnabas by a special mission of Christ by the Holy Ghost 2. The significant ceremony of renting the Cloths is used by these two Apostles 3. All good Men hate Idolatry and would not be Idoliz'd themselves 4. The Devil would honour the â—inisters of Christ overmuch when it is to contradict their Doctrine 16. Who in times past suffered all Nations to walk in their own ways 17. Nevertheless he left not himself without witness in that he did good and gave us Rain from Heaven and fruitful seasons filling our hearts with food and gladness 16. He hath long connived by patient permissions at the manifold Idolatries and Vices of the World not punishing them as they deserved Yet his common mercies to Mens bodies did both signifie that he is the merciful Ruler and Benefactor to mankind and that he useth not sinful Man as the deserveth but in mercy obligeth all to gratitude and repentance 18. And with these sayings scarce restrained they the people that they had not done sacrifice unto them 18. Note So forward are Men to forbidden worship who are backward to spiritual and true 19. And there came thither certain Jews from Antioch and Iconium who perswaded the people and having stoned Paul drew him out of city supposing he had been dead 19. Note This is the levity of the vulgar that one day will sacrifice as to Gods to those whom after they would kill as male factors So little trust is to be placed in them And though we know not whether most of the same Persons were the Persecutors its like that many were 20. Howbeit as the Disciples stood round about him he rose up and came into the city and the next day he departed with Barnabas to Derbe 20. Note It s like his recovery was a miracle else stoning would have disabled him to travel 21. And when they had Preached the Gospel to that city and had taught many they returned again to Lystra and to Iconium and Antioch 21. Note Persecution made them not forsake the Plantations which they had newly made 22. Confirming the souls of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the Kingdom of God 22. Confirming them against the Temptation of Persecution which must be suffered by those that will be saved 23. And when they had ordained them Eldets in every Church and had prayed with fasting they commended them to the Lord on whom they believed 23. They setled the Christians that were converted in these several Cities in Church order ordaining Elders in every Church to be the Guides and Teachers of the rest and that with Fasting and Prayer because of the great importance of the work Note 1. It is made a controversie whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie by suffrages or by laying on hands But it is of small importance For it is certain that the Apostles forced no Elders on the People but ordained them by the Peoples choice or consent And it is certain that ordination was the Apostles Act. 2. And it s a Controversie what is here meant by Elders whether Diocesane Bishops or meer Presbyters or Lay Elders or Deacons also The Scripture calls all Church-guides and Teachers Elders and here maketh no distinction It s certain that each Church here was but one small Assembly And therefore if they will call the Pastor of one Assembly a Diocesane it s a nominal strife If they say it is because they had Power to govern a Diocess of a multitude of Churches when they were gathered 1. They must prove that power given 2. Then they were no Bishops of those Churches till they were indeed Churches 3. And its probable that about those near Cities that was not in their life time Though it be not certain that by Elders in every City is meant more than one in each City yet by the Phrase it is most probable specially considering what evidence there is of many at Corinth Antioch and Jerusalem 24. And after they had passed throughout Pisidia they came to Pamphylia 25. And when they had Preached the word in Perga they went down unto Attalia 26. And thence sailed to Antioch from whence they had been recommended to the Grace of God for the work which they fulfilled 24. They returned to Antioch in Syria not Antioch in Pisidia to give the Church an account of their success 27. And when they were come and had gathered the Church together they rehearsed all that God had done with them and how he had opened the door of faith unto the Gentiles 28. And there they abode long time with the Disciples 27. Note 1 It was a Congregation and not a Diocess of a multitude of Congregations that is called the Church which they Congregated 2. They brought them the glad Tidings that the Gentiles had received the Faith Though it was in the Jews Synagogues that they preacht at least for the most part CHAP. XV. ANd certain men which came down from Judea taught the brethren and said Except ye be circumcised after the manner of Moses ye cannot be saved 1. Some Christian Jews thought and taught that Circumcision and keeping the Law of Moses is necessary to Salvation both to Jew and Gentile Christians Note 1. The sound Doctrine of Christianity was quickly corrupted be erring Teachers 2. The threatning of damnation and making error seem necessary to salvation was used to affright timerous Christians into false ways 2. When therefore Paul and Barnabas had no small dissension and disputation with them they determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question 2. Note To be Dissenters and Disputants against errors and tyrannical impositions upon conscience is no fault but a great duty 2. It s but a groundless fiction of some that tell us that this was an appeal to Jerusalem because it was the Metropolis of Syria and Antioch As if Metropolitan Church Power had been then settled When long after when it was devised indeed Antioch was above Jerusalem And it s as vain a fiction that this was an appeal to a general Council as if the Apostles and Elders at Jerusalem had been a general Council when none of the Bishops of the Gentile Churches were there or called thither It is notorius that it was an appeal to the Apostles taking in the Elders as those that had the certainest notice of Christs mind having conversed with him and being entrusted to teach all Nations whatever he commanded them and had the greatest measure of the spirit and also being Jews themselves were such as the Judaizing Christians had no reason to suspect or reject 3. And being
Imperiousness and Idleness but a great care and labour for our own Souls and all the Flock whose great danger and necessities require it O wo wo wo to idle worldly ungodly Treacherous Bishops and Ministers 2. He is no true Minister as to his own Conscience and Salvation who is not made such by the Holy Ghost though his acts may be valid to the guilty People 3. Christs Blood hath purchased the Church in a fuller sence then he is said to die for all 4. The blood of Christ may be called the blood of God 5. The reason before mentioned make me think that it is the one Church of Ephesus and not all in Asia that had all these Bishops It s called here the Flocke and the Church in the singular number and I remember not that any Church under the Gospel is so called save only a single Church and the Universal Church and not a Collection of many Churches 29. For I know this that after my departing shall grievous wolves enter in among you not sparing the flock 29. I foreknow that dangerous Hereticks and Tyrannical Dominerers will enter who as Wolves may be known by the mischiefs which they do to the Flock 30. Also of your own selves shall men arise speaking perverse things to draw away Disciples after them 30. Even out of your own Church if not of you Bishops that hear me shall some arise that shall vend unsound and novel Doctrines purposely to draw Diâ—ciples to admire and follow them O then what Church can be secure from such hurtful Ministers and corruptions 31. Therefore watch and remember that by the space of three years I ceased not to warn every one night and day with tears 31. Remember my example and imitate it left it condemn you c. Note Did Paul warn every one night and day with Tears in a Diocess of many hundred Parish Churches 32. And now brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified 32. And now Brethren I have no greater Benediction for you nor Counsel to you but that God may be your God your All your Guide Protector and Reward and the word of his Grace may be your Rule your Employment and your Trust which is sufficient in its kind by the help of the Spirit to build you yet higher in Faith Love and Comfort and to secure you of the Inheritance among the Sanctifyed which it promiseth 33. I have coveted no mans Silver or Gold or apparel 33. Note The worldly self-seekers that cannot say this are not such as Christ will own or bless 34. Yea you your selves know that these hands have ministred unto my necessities and to them that were with me 34. Note Worldly Labour for worldly Love is sordid in a Minister but in necessity it is lâ—udable 35. I have shewed you all things how that so labouring ye ought to support the weak and to remember the words of the Lord Jesus how he said It is more blessed to give then to receive 35. Note This labouring of Paul is exemplary to Ministers when necessary 2. If Ministers must labour to have to give to the relief of others how much more others that have not such Avocation as the Ministerial work They live wickedly like Sodomites that live idly without any labour profitable to others meerly because they are rich and in no need themselves 3. It is uncertain whether Paul cite this saying of Christ as verbally told him though not written or whether he spake it only as the sense and not the words which are recorded 4. To be a Giver is more honourable than to be a Receiver 36. And when he had thus spoken he kneeled down and prayed with them all 36. Note Prayer is a meet way of parting with our Friends and shewing our love to them commending them to God All things are sanctifyed by it 37. And they all wept sore and fell on Pauls neck and kissed him 38. Sorrowing most of all for the words which he spake that they should see his face no more And they accompanied him unto the ship 37. Note Thus love causeth sorrow here and thus we part at last with our Friends with tears and grief with whom we lived with joy But we shall meet again with greater joy and never part CHAP. XXI ANd it came to pass that after we were gotten from them and had lanched we came with a straight course unto Coos and the day following unto Rhodes and from thence unto Patara 2. And finding a ship sailing over unto Phenicia we went aboard and set forth 3. Now when we had discovered Cyprus we left it on the left hand and sailed into Syria and landed at Tyre for there the ship was to unlade her burden 4. And finding Disciples we tarried there seven days who said to Paul through the Spirit that he should not go up to Jerusalem 4. Note Was the Spirit in Paul and in them contrary No but the Spirit in them told them in what danger he would be at Jerusalem and then they in kindness as Men disswaded him but not that the Spirit forbid him but carryed him on to it and therefore he went on 5. And when we had accomplished those days we departed and went our way and they all brought us on our way with wives and Children till we were out of the city and we kneeled down on the shore and prayed 5. Note The loving Communion of Saints and Prayer are the mark of true Disciples Beza conjectureth that they are called Disciples as meer Christians not ordered into a particular Church State And that they are called the Brethren when associated in Church order 6. And when we had taken our leave one of another we took ship and they returned home again 7. And when we had finished our course from Tyre we came to Ptolemais and saluted the brethren and abode with them one day 8. And the next day we that were of Pauls company departed and came unto Cesarea and we entred into the house of Philip the evangelist which was one of the the seven and abode with him 6. Note Luke who was one of Pauls ordinary Company makes no mention of himself and his own actions and labours as if he were nobody 9. And the same man had four daughters Virgins which did prophesie 9. Note Though Women were not to speak as Teachers in the Assemblies they might have the extraordinary gifts of the Spirit and speak by inspiration and prediction 10. And as we tarried there many days there came down from Judea a certain prophet named Agabus 11. And when he was come unto us he took Pauls girdle and bound his own hands and feet and said Thus saith the holy Ghost So shall the Jews at Jerusalem bind the man that oweth this girdle and shall deliver him into the hands of the Gentiles 11 Note God foretelleth
is sold in the shambles that eat asking no question for conscience sake 26. For the earth is the Lords and the fulness thereof 25. If it be sold in the Shambles it is common Food to you your Consciences need not ask whether it be unclean or whether it was ever offered to any Idol 26. God that is the Lord of all the Earth hath allowed us all that is fit for Food 27. If any of them that believe not bid you to a feast and ye be disposed to go whatsoever is set before you eat asking no question for conscience sake 27. As it is not unlawful when invited to go to a Feast to Unbelievers so when you see cause to go eat what is set before you and question not the Lawfulness of it your selves 28. But if any man say unto you This is offered in sacrifice unto idols eat not for his sake that shewed it and for conscience sake The earth is the Lords and the fulness thereof 28. But if any Man say This is part of the Meat that was an Idol Sacrifice eat not of it for his sake that told thee so lest thou tempt him to venture on Idol-Sacrifices and for Conscience sake that thou uncharitably seduce not his Conscience God hath allowed thee lawful Meats enough thou needest not eat to others hurt 29. Conscience I say not thine own but of the others for why is my liberty judged of another mans conscience 29. When I say Conscience I mean that you wrong not anothers Conscience I mean not that this Meat is unlawful to you had you not been told it was offered to Idols or had eaten it privately where no one was hurt by it For another Mans Conscience is not my Guide nor makes Lawful Food Unlawful to me But Uncharitableness and Hurtfulness to others as well as Corporal Idolatry I must make Conscience to avoid my self as against the great Commands of Christ 30. For if I by grace be a partaker why am I evil spoken of for that for which I give thanks 30. For if I neither seem to worship the Idol my self nor hurt another but with Thanksgiving eat what 's set before me at a Common Feast though another expect that I should enquire whether it was not an Idols Sacrifice I sin not nor ought he to speak evil of me as a Sinner 31. Whether therefore ye eat or drink or whatsoever ye do do all to the glory God 31. Therefore as in all that you do so in these things where God hath made no particular common determining Law the Interest of our Great End the Glory of God must be our common and most obliging Law Neither eat nor drink nor do any thing against the Glory of God and your Reliligion and the Good of others in which God is glorified Yea do nothing but what as some Means hath its tendency to his Glory nothing that is either hurtful or vain 32. Give none offence neither to the Jews nor to the Gentiles nor to the church of God Avoid all unnecessary things which will be a stumbling or hurtful Temptation to Jews or Heathens or the Church of God or any Members of it So dangerously are abundance of Religious Persons mistaken that scruple not offending or hardning the ungodly by sowr Contempt and causeless Singularity and that take displeasing mistaken Censorious Christians to be the Offence here meant when pleasing them by seeming to own their Mistakes as Peter did Gal. 2. by his Separation is a usual hurtful way of scandalizing them 33. Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved 33. Imitate me in this who in things which God hath lest undetermined to my power do chuse that part which pleaseth other Men so far as is for their profit and do not humour or please my own self-will for any carnal Interest of my own but do that which tendeth to the good of most even their Salvation Note O happy had it been with the Christian World if the Bishops had been of Paul's mind and had not chosen to silence banish burn and murder thousands of Gods faithful Servants for not humouring their Wills and obeying unnecessary Canons imposed by Papal Usurpation CHAP. XI 1. BE ye followers of me even as I also am of Christ 1. In all this self-denial which I tell you I have used I follow Christ who denied his very Life for us Therefore follow me as I follow Christ 2. Now I praise you brethren that you remember me in all things and keep the ordinances as I delivered them to you 2. It is your Praise as well as your Duty and Safety that you remember what Doctrine and Orders we Apostles of Christ at first delivered to you and keep that which then we taught you 3. But I would have you know that the head of every man is Christ and the head of the woman is the man and the head of Christ is God 3. And now to your Case about Church-Order I first remember you that the due Subordination of Persons must be kept Christ is the Head of all Men high and low and the Man is the Head of the Woman who therefore must shew Subjection and God is the Head of Christ as Man and Mediator 4. Every man praying or prophesying having his head covered dishonoureth his head 4. It being the Custom then to cover the Faces of those that were put to any great shame a Man that shall vail his Head and Face doth thereby take Reproach unto himself 5. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head for that is even all one as if she were shaven 5. But for a Woman to be uncovered in the Assembly at Publick Worship Prayer or Prophecying is a dishonour to her as contrary to the sign of Subjection which is her Duty Note That the Woman is said to Pray or Prophesie that joyneth with the Church therein As Custom maketh it a shame to her to be shaven so also to be unvailed Note That this was a changeable Custom and is contrary now with us 6. For if the woman be not covered let her also be shorn but if it be a shame for a woman to be shorn or shaven let her be covered 6. The Custom of long Hair as a kind of Covering pleads also for the Custom of Vailing 7. For a man indeed ought not to cover his head for as much as he is the image and glory of God but the woman is the glory of the man 7. The Mans Face is used well to be uncovered as being first made in the Image of God and so a Beam of his Splendour But the Woman made out of Man is subject to him and his Splendour 8. For the man is not of the woman but the woman of the man 8. For at the Creation the Man was first made and the Woman was made out of the Man 9. Neither was
the man created for the woman but the woman for the man 9. And so God made the Woman after to be a meet Help for the Man and not the Woman first and then the Man as a Helper to her Though they must now be mutual Helpers 10. For this cause ought the woman to have power on her head because of the angels 10. Therefore the Woman ought to be vailed to signifie her subjection to the Power of Man yea and especially her Reverence to the Ministers of God and perhaps of the Angels that are Spectators of the Church assembles Doctrinally both are true though which is here meant cannot be proved 11. Nevertheless neither is the man without the woman neither the woman without the man in the Lord. 11. Yet Men have no Being but by Women nor without Men do Women exist or propagate and this is by the Ordination of the Lord. 12. For as the woman is of the man even so is the man also by the woman but all things of God 12. For as at the first Creation the Woman was taken out of the Man so in Generation the Man is of the Woman and all things are of God 13. Judge in your selves is it comely that a woman pray unto God uncovered 13. The signification of being uncovered being by Custom a Note Superiority judge in your selves whether such be decent for a Woman at the Churches Prayers 14. Doth not even nature it self teach you that if a man have long hair it is a shame unto him 14. And when common Custom hath made the wearing of Hair at length the Note of the Female Sex doth not Nature it self tell you that it is a shame for a Man to be so like a Woman when God forbiddeth us so much as to be cloathed as Women to confound the Sexes which must needs be visibly distinguished 15. But if a woman have long hair it is a glory to her for her hair is given her for a covering 15. But Use tâ—lls us that for Women to let their Hair grow out at length is a signification of Modesty as a kind of Covering and so is decent to them 16. But if any man seem to be contentious we have no such custom neither the churches of God 16. But if any will contentiously dispute against what I say though I would make no greater a matter of such things than the nature of them requireth let this Answer suffice to resolve sober Minds The Custom of all the Churches is against Womens being uncovered as an unseemly thing and you should not easily be different from all the Churches in a Matter which depends on the Signification of an Action which Use and common Opinion must interpret We that must be as concordant as we can must not affect dissimilitude 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse 17. But about your Church-Assemblies I have a greater matter of which I must blame you that you come together for holy Communion not as you ought but in sinful sort 18. For first of all when ye come together in the church I hear that there be divisions among you and I partly believe it 18. For first when your coming together in one Church to profess Union and Communion as Members of one Body in holy Love yet I hear credibly that you even there shew your Divisions and are of dissenting Minds and Parties and Practices 19. For there must be also heresies among you that they which are approved may be made manifest among you 19. For God will permit Heresies or Sects and Divisions to arise among you to try you that it may be seen who are sound well setled approved Christians when the Chaff flieth away 20. When ye come together therefore into one place this is not to eat the Lords supper 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken 20 21. When you meet in one place as a Church to profess Unity in Christ it is not like the Supper of the Lord which is a holy Feast of Sacramental Unity where all had the same Food and the same Sacramental Body and Blood of Christ For you first bring to the Church every one his own Supper for himself instead of a Common Feast of Love and the Rich eat and drink to the full and the Poor are hungry 22. What have ye not houses to eat and to drink in or despise ye the church of God and shame them that have not What shall I say to you shall I praise you in this I praise you not 22. If you must dâ—ffer according to your Riches do it in your own Houses and pretend not a holy Love-Feast in such Disparities and abuse not Church-Assemblies and Feasts by your Fulness and uncharitable Propriety and shame not the Poor that should be Feasted with you This is a Practice worthy to be blamed in you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this do in remembrance of me 23 24. For I have not taught you of my own invention the Doctrine of the Sacrament but I received it from Christ partly by them that were present and partly by his inspiration to wit that the same night in which he was c. Note 1. It was Bread that he took it was Bread which he brake after Thanksgiving or Benediction it was Bread which he gave them 2. Yet it was his Body which he gave them Sacramentally and Relatively As the same thing which is materialâ—y Gold and Silver may formally be the Kings Coyn and Current Money or a badge of Honour or the Kings Image c. 3. That Christ gave it them together plurally and bid them take it as personal applyers each to himself 4. That it is his Will and Institution that this use should be continued to the Church in commemoration of his sacrificed Body and Blood 25. After the same manner also he took the cup when he had supped saying This cup is the new testament in my blood this do ye as oft as ye drink it in remembrance of me 25. So also he took the Cup after Supper saying The Wine in this Cup is by Sacramental signification my Blood as it purchaseth as a Sacrifice and sealeth the New Covenant or Statute Use it thus frequently in your holy Communion in remembrance of my Bloodshed 26. For as often as ye eat this bread and drink this cup ye do shew the Lords death till he come 26. For by the frequent use of this Bread and Cup ye are to represent and declare the Sacrificing of Christ for our Sins till he come in Glory 27. Wherefore whosoever shall eat
yet of my self I will not glory but in mine infirmities 5. I think this Fore-taste of the Heavenly Glory worthy to be gloried in But though I be the Man I will not glory in it as my own who was but passive and advanced to it by God to whom all the Glory is due It is my Infirmities or debasing Sufferings in the World which I will call my own and boast of 6. For though I would desire to glory I shall not be a fool for I will say the truth but now I forbear lest any man should think of me above that which he seeth me to be or that he heareth of me 6. Should I boast of this so great a Gâ—ft to the Glory of the Giver it would be no Folly But I lay it by expecting that no Man judge highlier of me than by what himself shall see or hear 7. And lest I should be exalted above measure through the abundance of the revelations there was given to me a thorn in in the flesh the messenger of Satan to busfet me lest I should be exalted above measure 7. And lest this Revelation should too much lift me up there was given me a Thorn in the Flesh a Messenger of Satan to put me to pain and keep me from too much Exaltation Note 1. It is most unlikely which some feign to be the sense of these Words viz. That it was a Temptation to Lust It 's most like it was such a Pain as the Stone or at least some bitter Persecution 2. Even the holiest Christians after their most heavenly Acquaintance are not out of danger of Pride or being too much exalted 3. This Spiritual Pride is so dangerous a Sin that it 's a Mercy to be saved from it even by Bodily Pain 4. God will hurt the Bodies to save the Souls even of his dearest Children 5. Satan that intendeth hurt is oft Gods Instrument to do us good 6. Bodily Pains are oft the Messengers of Satan and yet of God 8. For this thing I besought the Lord thrice that it might depart from me 8. Note 1. That it is lawful to pray for the removal of Pain 2. Yea to be oft in prayer for it 9. And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness 9. And the Answer which I had was not a present removal of the Thorn but a Word for Patience and Trust in God viz. That his Favour and Grace was sufficient for me to support and comfort me till deliverance came and that it is his way in our Weakness to manifest most his helping Power 9 10. Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me Therefore I take pleasure in infirmities in reproches in necessities in persecutions in distresses for Christs sake for when I am weak then am I strong 9 10. It is therefore in Sufferings that I will glory as being the occasion of my greater Experience of the Loâ—e and Power of Christ Yea I even take pleasure in abasing Sufferings for him though not as painful yet as an advantage to his Grace that strengthneth me so far am I from being ashamed or impatient of them 11. I am become a fool in glorying ye have compelled me for I ought to have been commended of you for in nothing am I behind the very chiefest apostles though I be nothing 11. I have said all this as in the Habit of a Fool but it 's you that put it on me by necessity who should have vindicated me and my Ministry against seducing Accusers 12. Truly the signs of an apostle were wrought among you in all patience in signs and wonders and mighty deeds 12. Are not you my Witnesses I appeal to your selves Among you my Apostleship was fully proved by patient Suffering and by miraculous Gifts and Signs and Wonders and Works done by the Power of God 13. For what is it wherein ye were inferiour to other churches except it be that I my self was not burdensom to you forgive me this wrong 13. For what Gifts of the Spirit poured out among you what Signs and Miracles have other Churches excelled you in The difference between you and others was that I spared your Purses and put you to no charge If that be a wrong I hope you can easily forgive it 14. Behold the third time I am ready to come to you and I will not be burdensom to you for I seek not yours but you for the children ought not to lay up for the parents but the parents for the children 14. A third time I purpose to come to you and not to burden you but as to my children to give rather than to receive 15. And I will very gladly spend and be spent for you though the more abundantly I love you the less I be loved 15. And I will gladly spend my Time and Labour and be spent my self even as to my Strength and Life for your Salvation though my Love should be requited with Neglect 16. But be it so I did not burden you nevertheless being crafty I caught you with guile 17. Did I make a gain of you by any of them whom I sent unto you 16 17. But be it as some object that though I took no Money of you I craftily caught you with guile that getting your Affections I might hereafter make advantage of you for my self But my Craft was but to win you to Christ Did I make a gain of you by any of them whom I sent unto you Will you judge of my Design contrary to my Practice 18. I desired Titus and with him I sent a brother did Titus make a gain of you walked we not in the same spirit walked we not in the same steps 18. Did Titus or the Brother whom I sent to you make a Gain of you Did we not all agree in Mind and Practice 19. Again think you that we excuse our selves unto you we speak before God in Christ but we do all things dearly beloved for your edifying 19. Think not that I say all this to insinuate my self into your esteem for any by Ends of my own I speak it as before God in Christ It is your Edification that is my End in this and all things that I do concerning you 20. For I fear lest when I come I shall not find you such as I would and that I shall be found unto you such as ye would not lest there be debates envyings wraths strifes back-bitings whisperings swellings tumults 21. And lest when I come again my God will humble me among you and that I shall bewail many which have sinned already and have not repented of the uncleanness and fornication and lasciviousness which they have committed 20 21. For I fear lest when I come I shall find among you these Sins which are the Characters of Factious Minds Debates c. and lest God will humble me among you with grief for you
and mourning over the Impenitent that have been guilty of those filthy Sins which Deceivers and Idol-Feasts have drawn them to and left I be forced to be unwelcom to such Persons Note I. Though Paul seems to contradict himself in praising the Corinthians so largely in the beginning of this Epistle and describing them so ill in the end yet 1. It is not the same Persons that he praiseth and dispraiseth though of the same Church 2. We must praise all that is good in Men when we reprove the evil II. Note That the very Characters of factious seduced Professors are the Sins here named which therefore we should specially abhor 1. Debates 2. Envying Zeal 3. Wraths 4. Strifes 5. Back-bitings 6. Whisperings 7. Swellings against each other 8. Tumults Yet it is very notable That notwithstanding all these Corruptions and Abuses and filthy Scandals Paul neither separateth nor persuadeth any to separate but leaveth that to the Heretical who used to separate themselves into distinct Bodies for the promoting of their Opinions and Parties CHAP. XIII 1. THis is the third time I am coming to you In the mouth of two or three witnesses shall every word be established 1. As the Testimony of two or three Witnesses confirmeth questioned Truth so my second and third Admonition warneth you to prevent Severity 2. I told you before and foretel you as if I were present the second time and being absent now I write to them which heretofore have sinned and to all other that if I come again I will not spare 2. Though I be absent my Writing may pass for warning as if I were present by which I foretel you that if I come I will not forbear to exercise on the Impenitent the Power given me by Christ 3. Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you 3. And seeing you call for a Proof of Christs speaking in me you shall have this further Proof the Corporal Punishment of the Impenitent by Miracle or Satans Execution Though sure the Power of Christ attesting my Ministry hath been so fully manifested among you that you should have been thereby convinced 4. For though he was crucified through weakness yet he liveth by the power of God for we also are weak in him but we shall live with him by the power of God toward you 4. For as Christ in the State of Humane Weaknss was crucified but by Divine Power was raised and liveth so as we are conformed to him in Weakness and Suffering we shall shew you that we partake of the Power of God in our Life and Ministry 5. Examine your selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates 5. If you question my Ministry do but examine your selves whether you be Christians or not If you are was it not by the convincing Power of Gods Attestation to my Ministry and do you question that which converted you If not you are yet without a Saviour and in your Sins And if you deny Christ in you and his Power shewed among you you may expect that he will deny you 6. But I trust that ye shall know that we are not reprobates 6. And I trust that you shall be convinced that we have not forsaken Christ nor shall be cast off or forsaken by him 7. Now I pray to God that ye do no evil not that we should appear approved but that ye should do that which is honest though we be as reprobates 7. My Prayer is That you may be saved from Sin and Seduction not so much that you may think well of us but that you may do that which is right how ill soever you think of us 8. For we can do nothing against the truth but for the truth 8. For as we have no Authority or Commission to do any thing against the Truth but only for it so we have no desire to do otherwise 9. For we are glad when we are weak and ye are strong and this also we wish even your perfection 9. For how much soever we be vilified or afflicted it is our joy that you are strong and that it is better with you yea it is your Perfection that is our desire 10. Therefore I write these things being absent lest being present I should use sharpness according to the power which the Lord hath given me to edification and not to destruction 10. It is to prevent Severity when I am present and the trouble that you and I shall have in Penalties on you that I give you this Admonition by Letter still professing That Christ hath given me no Power of Tyranny or against your own good but only for your Edification Should I claim any other it 's not of Christ 11. Finally brethren farewel Be perfect be of good comfort be of one mind live in peace and the God of love and peace shall be with you 11. My concluding Valediction is Be compact together in holy Union Rejoyce in the Lord Be of one mind in Faith and Love though you cannot in lesser things Live in peace and then he that would be known to us as the God of Love and Peace will be among you 12 13 14. Greet one another with an holy kiss All the saints salute you The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen 12 13 14. Express Christian Love to one another The Saints here salute you The highest Blessing I can wish you is The Grace of Christ the Love of God and Communication of and Communion in the Holy Spirit Amen Note out of all this Epistle That though proud tenderness of our Reputation be a Sin yet it is a Duty to vindicate it when the Interest of the Gospel and of Souls require it which it did more with an Apostle than an ordinary Minister The Epistle of PAUL the Apostle to the GALATIANS The INTRODUCTION THE Scope of this Epistle is to reduce the Galatians who began to be seduced by those Judaizers that would have not only joyned Moses's Law to Christianity but also would have put that Yoak on the Gentile-Christians And it 's like some Hereticks joined with them To which end he sharply reproveth the unsteadfastness of the Galatians evinceth the non-obligation of that Law and the Carnality of Judaizing and the Spirituality of the Gospel and that he had his Gospel by immediate Inspiration from Christ and that it is not singular from the other Apostles nor dissonant to it self nor to his condescending Practice with the Jews CHAP. I. 1. PAul an apostle not of men neither by man but by Jesus Christ and God the Father who raised him from the dead 2. And all the brethren which are with me unto the churches of Galatia 3. Grace be to you and peace from God the Father and from our Lord Jesus
Congregation being but in one place at one time And so that there was no Bishop that governed Presbyters nor any Presbyters subject to Bishops but onely to Itinerant Apostles So that all that remaineth in controversie will be Who instituted this middle Order of Presbyters after Scripture times and Quo jure and How it 's proved that they had Power so to do 3. I thank my God upon every remembrance of you 4. Always in every prayer of mine for you all making request with joy 3 4. Whenever I remember you it is with thankfulness to God and in all my Prayers for you I do it with joy 5. For your fellowship in the gospel from the first day until now 5. For the hearty Communion and Communication in and for the Gospel which you have exercised from the first day of your Conversion until now 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ 6. Not doubting but God who hath been the Author of this good Beginning will carry it on till you are presented perfect in the day of the coming of Christ 7. Even as it is meet for me to think this of you all because I have you in my heart in as much as both in my bonds and in the defence and confirmation of the gospel ye all are partakers of my grace 7. It is meet that I think this of you all for you have a great room in my Heart because in my Bonds and Sufferings and in all that we do for the defence and confirmation of the Gospel you have manifested the same Grace and by your Communication and Cooperation have your part in the Blessing and Reward of my Ministerial Grace and Labours 8. For God is my record how greatly I long after you all in the bowels of Jesus Christ 8. For God is my Witness with what earnest Love I long for your Welfare even with that Love which Christ hath kindled in me for his own sake who loveth you 9. And this I pray that your love may abound yet more and more in knowledge and in all judgment 9. And my Prayer for you is That you may increase and abound in holy Love to Christ and his Gospel and each other and in all spiritual Wisdom and discerning Judgment 10. That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ 10. That you may yet more grow up in the Approbation and Love of the excellent things of Christian Faith and Life and Hope and may be sound and sincere in Faith and Life without warping in Judgment or scandal in Practice till the Day of Judgment 11. Being filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God 11. And that you may abound with all that Righteousness towards God and Man which is the true Fruit of Faith and of the Spirit by which you may praise and glorifie God 12. But I would ye should understand brethren that the things which happened unto me have fallen out rather unto the furtherance of the gospel 12. I think meet to give you notice lest misinformation discourage you that my Imprisonment and Sâ—fferings have not hindered but furthered the Gospel 13. So that my bonds in Christ are manifest in all the palace and in all other places 13. For my Imprisonment for Christ hath but made me and consequently my Preaching to be known in the Court and Places of Judicature and abroad to others 14. And many of the brethren in the Lord waxing confident by my bonds are much more bold to speak the word without fear 14. And the Example of my Patience Boldness and Success in Suffering hath emboldned many of the Brethren confidently without fear to preach and profess the Gospel 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach Christ of contention not sincerely supposing to add affliction to my bonds 17. But the other of love knowing that I am set for the defence of the gospel 15 16 17. There be some here at Rome and elsewhere that because I reprove them for Judaizing by obtruding the Law and Ceremonies of Moses on the Gentiles and such other Causes are quarrelsom with me and seek Defamation and while they preach Christ it is with the mixture of Spleen and Bitterness against me and in an envious striving and reproachful manner against me and such as I who conform not to their Ceremonious Impositions Thus some preach the same Christ that I do but contentiously and not in sincerity and love and meekness but to add to my Bonds the Affliction of Mens Contempt and Disaffection to turn the Hearts of People from me and my Ministry But there are others that preach in Christian Love and carry it with Kindness toward me knowing that I am called to propagate and defend Christs Gospel and that it 's it that I suffer for and not for my Fault and Errour as the other would persuade the People 18. What then notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce yea and will rejoyce 18. But though some seek Preeminence and their own Honour and Interest and envy me and join too much self-seeking with the Preaching of the Gospel and do it not with the Love and Sincerity that they ought yet every way Christ is preached and I therein rejoice yea and will rejoice Note 1. That they mistake who think Paul speaketh of the Preachers of false Doctrine in any great Point for he would not rejoice in that It is but preaching with corrupt Passions and Purposes perhaps for little Differences in a splenetick manner contrary to Love and Peaceableness 2. Paul here entreth his professed Dissent both against Church-Tyranny that would forbid those to preach that cross them and their Opinions or interest and against those Separatists who cry down the Ministry of those that are faulty in tolerable things yea that cross them and their Way 19. For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ 19. For I doubt not but even this accumulating Affliction on me by envious Brethren with Heathen Persecutors shall through your Prayer and Christs Spirit all turn to good and but further my own and other Mens Salvation 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my body whether it be by life or by death 20. For as it is my earnest expectation so it is my comfortable hope that whether it be by my Life or Death all that befalls my Body shall be to the honour of Christ and then I have my End 21. For to me to live is Christ and to
thus press toward the End of our Faith in Love And then if through imperfection of Knowledge you come short and differ in other things while you wait on God in Humility Love and Peace God will in time make you know what yet is wanting to you 16. Nevertheless whereto we have already attained let us walk by the same rule let us mind the same thing 16. But let all that have attained soundness in these necessary Essentials of Christianity still live according to these Gospel-Truths which we all acknowledge and in Love and Concord practise and promote these things in which we are agreed Note How directly Paul condemneth both Church-Tyrants and Sectaries the former silencing reviling and persecuting and the other reproachfully censuring and separating from those that agree in all here instanced for not consenting to needless Trifles of the Clergies imposition or to the Errours of superstitious ignorant Men. 17. Brethren be followers together of me and mark them which walk so as ye have us for an ensample 17. God that hath sent me to teach you hath herein also made me an Ensample to you I beseech you therefore herein follow me in humble striving towards Perfection uniting in sincere Christianity and bearing in other things with each other till God teach you the rest 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the cross of Christ 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things 18 19. For many of whom I have oft told you and now mention them with Tears for their own fakes and the Churches do so live as that while they are called Christians they are such Enemies to the bearing of the Cross in following a Crucified Christ that they will suffer nothing for their Faith For taking up Christianity notionally in their Brains without the Life and Power on their Hearts the World was never overcome or their Lust mortified by it so that their Belly or fleshly Lust is the God which they most love and obey and while they glory that they know more of Christian Liberty than we do and so may lawfully please fleshly Lusts it is their Shame and Bruâ—tishness which they glory in and therefore Destruction will be their end 20. For our conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself 20 21. But our City freedom Relation Treasure Converse and Business is in Heaven among the Heavenly Society in the Jerusalem above From thence by Faith and joyful Hope we look for the Saviour the Lord Jesus who is our Head and Intercessour there and who will not onely receive our Souls at death but will also change these vile Bodies which being made of the low dissoluble Elements are a clog to our Souls and must corrupt like the Flesh of Bruits and will make them like his own now-glorious Body spiritual incorruptible and glorious and this he can and will do how unlikely soever it appears to us by the exercise of his Omnipotency by which he can conquer all Difficulties and Enemies for the accomplishing of the Work of the Salvation of his Church Note 1. That the great difference between miserable Hypocrites and sound Christians is that the former set most by Flesh and Earth and the latter by the Hopes of Heaven to which they subject all worldly Interest and on which and for which they live and labour most as Worldlings do for a Worldly Welfare 2. That a false sensual worldly unmortified Heart betrayeth Hypocrites into worldly sensual Opinions and Heresies and they easily believe all to be lawful which maketh for their fleshly worldly Interests and Lusts because their false Hearts would have it to be lawful CHAP. IV. 1. THerefore my brethren dearly beloved and longed for my joy and crown so stand fast in the Lord my dearly beloved 1. Note That the most amiable Christians have need of Warning and earnest Exhortation against Backsliding by Temptation and Deceivers 2. I beseech Euodias and beseech Syntiche that they be of the same mind in the Lord. 2. Note It 's like he heard of Contention between these two which he beseecheth them to cease 3. And I intreat thee also true yokefellow help those women which laboured with me in the gospel with Clement also and with other my fellow labourers whose names are in the book of life 3. And I intreat thee my true Fellow-labourer it 's like he meaneth Epaphroditus but uncertain take care of those Women that furthered our Work by entertaining us and suffering for the Faith with Clement and other Helpers who are of the number of those that God will own 4. Rejoyce in the Lord alway and again I say Rejoyce 4. Rejoice in the Interest you have in the Lord his Grace and Protection and Promise of Glory Yea I again urge it on you Always rejoice Note 1. That Christians even in a state of opposition from the World have always greater cause of rejoicing in God than of sorrow for the World Though if they wilfully sin it may interrupt their Joy by making them unfit for it as Wounds and Sickness do the Body 2. That holy Joy in the Lord is that Flower of Religion which all Christians should desire and chiefly labour to attain 5. Let your moderation be known unto all men The Lord is at hand 5. Let all Men see that you put the best sense on all that befals you from God and Man and that you take nothing by impatience or uncharitableness at the worst but can suffer Injuries For God is with you and the day of his delivering you is near 6. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God 6. Let no Want or Danger disturb your Mind with anxious distrustful Cares but in every Case go and open it to God in Prayer for your selves and others with Thanksgiving for what you have received as beseemeth those who truly trust in God 7. And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus 7. And by this Lenity of Mind and Trust in God by Prayer the Peace which you shall have in Gods Love to you in your own Souls and in Concord with the Church which is of inestimable value above much notional Knowledge shall as a Garrison keep your Affections from disturbance and your Judgments from Errour through the Grace of Christ 8. Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any virtue and if there
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
accept it and doth by many Mercies intimate to them that he useth them not according to the meer violated Law of Innocency but on Terms of Grace 4. Few Christians have the face to affirm that this Universal Conditional Pardon and Gift or Law of Grace is no Fruit of the Death of Christ 5. If therefore this Act of Pardon was purchased by Christ and given to all no modest Face can deny that he so far died for all as to purchase for them all that he actually giveth them 6. It is usual to say that we give a Man a Benefit e. g. Life to a condemned Malefactor if it be given him on the fair Condition of his Acceptance and brought to his own Will and he intreated to receive it 7. If any Wrangler say that this is unfit Language to say He is willing that Men shall be saved who offereth them Salvation freely unless he also make them willing Let him confess that it is but the Name that he denieth and none of the Gifts in question 8. And be it known that Unwillingness cometh not from a Physical Impossibility through the want of Natural Faculties as it is with Brutes but from a voluntary Pravity which aggravateth the Sin 9. And the mutable Will of Man is to be changed by Reason And God giveth Men Reasons in their kind sufficient to persuade them to accept of Christ and Life 10. And lastly No Man can say that Adam when he fell had not Grace enough to make him Able to have stood which he might have used and should have done to his actual standing Noâ— that God never giveth such a power to believe or at least to come nearer the State of a true Believer to many that might bring it into Act and do not This much is enough to end this Controversie with modest Wits 7. Whereunto I am ordained a preacher and an apostle I speak the truth in Christ and lie not a teacher of the Gentiles in faith and verity 7. This Gospel I am appointed to preach to the Gentiles Christ knoweth that I feign not his Commission and faithfully and truly to be their Teacher 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting 8. According to this my Commission I give these Directions following to all sorts First That all Men be much in Prayer to God not onely in the Assemblies but in all convenient Places wheresoever open or secret but that they lift not up to God Hands defiled with any wilful Sin but pure and clean by harmless Conversation and that they come not to God with Wrath against others or with a quarrelsom disputing contentious Disposition but in Christian Love Note That the Ceremony of Lifting up the Hands in Prayer which was an Act of Corporal secondary Worship is lawful and fit where Custom maketh it so and yet is not necessary by Institution as Kneeling also is 9. In like manner also that women adorn themselves in modest apparel with shame-facedness and sobriety not with broidered-hair or gold or pearls or costly aray 9. And for Women I forbid them not all Ornaments specially when they come to the Sacred Assemblies but let them be adorned onely with Attire which expresseth Gravity Modesty and Sobriety not like proud vain or alluring Persons with curious Dressings of their Hair Embroidery Jewels Gold or any over-costly Apparel as those that would seem either Richer or Comelier than they are 10. But which becometh women professing godliness with good works 10. But let them take Good Works of Piety to God and Charity to Man for their chiefest Ornament as they will do if they are true Professors of Godliness It is these in which they must excel the Ungodly and not in Ostentation of Wealth or Beauty 11. Let the woman learn in silence with all subjection 11. Let them be Learners rather than Teachers and let them use Silence and humble Subjection and not be over-talkative and masterly specially silent in the Church 12. But I suffer not a woman to teach nor to usurp authority over the man but to be in silence 12. I forbid Women to be Publick Teachers and to usurp any Authority over their Husbands or over Men in Church-government but to be quiet silent and obedient Note 1. That Paul forbiddeth not Women to teach their Children or Servants or the elder Women to teach the younger 2. Nor doth he meddle with Cases of Civil Government as whether a Woman may Govern a Kingdom or a City or a multitude of her own Tenants and Men-servants 13 14. For Adam was first formed then Eve And Adam was not deceived but the woman being deceived was in the transgression 13 14. For God made the Woman for Subjection by making Adam first and then making her to be for his help And the Woman subjected her self yet lower by being first in the Transgression deceived by the Serpent and then tempting her Husband 15. Notwithstanding she shall be saved in child-bearing if they continue in faith and charity and holiness with sobriety 15. Yet though her Sin have brought her low and even under a Curse in the Pain and Peril of Child-bearing she is even in that low and sad condition under Gods merciful Protection and saving Covenant of Grace which containeth the Promise of this Life and that to come if they continue in Faith Charity and Purity with Sobriety Or Though Sin and Sorrow in Travel came in by the Woman yet by a Womans Child-bearing a Saviour came into the World which is some Reparation of the Honour of the Sex And so the Women may be saved as well as the Men by Christ if they continue in Faith Charity Purity and Sobriety CHAP. III 1. THis is a true saying if a man desire the office of a bishop he desireth a good work 1. As for the Office of a Bishop believe it he that desireth it doth desire a very great and excellent work It is not a bare Name Title Dignity or place of Honour and Command but a Work and a Work of great Importance and Labour and Difficulty which every desirer is not fit for Take heed therefore whom thou dost admit 2. A bishop then must be blameless the husband of one wife vigilant sober of good behaviour given to hospitality apt to teach A Bishop must be one 1. That is not guilty of any scandalous sin since his Conversion 2. One that hath not put away his Wife except for Fornication and married another much less that hath two at once 3. One that is vigilant and wholly addicted to do what he shall undertake 4. One that is of a sober moderate temper and not guilty of Levity and Temerity 5. One that is of an Orderly Composed Decent Temper and Carriage 6. By Charity to be ready to entertain Strangers and take in those that are exposed to want 7. One that is fit by Ability and Zealous Willingness to teach the Flock the necessary things
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
as Hereticks reproach you with your weakness but mercifully vouchsafeth to teach the humble Note 1. Prayer is a great and necessary means to get true Wisdom But as for outward things so for Wisdom we must not only pray but labour and use God's other helps Study without Prayer maketh but ungodly talkers whose dreaming knowledge will but condemn them And Prayer without Study and learning of the wise is but a self-deceiving idle tempting of God 6. But let him ask in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed 7. For let not that man think that he shall receive any thing of the Lord. 6 7. But see that your Belief of God's Power and Goodness and the truth of his Promises to faithful Supplicants be firm and sound for if you doubt and waver in this you will but be tost about like a wave of the Sea When you cannot trust God every temptation and difficulty will overthrow both your hope and your innocency And such have no promise that God will hear them it is but presumption to expect it Note That the Faith here mentioned is not an assurance of our own sincerity and that God will give us what we ask as being surely fit to receive it But it is a resolute cleaving to the Christian Verity and a sound belief that God is most able and faithful in performing all his Promises and will give all the good which we ask and are meet to receive Distrusting our selves is not distrusting God 8. A double-minded man is unstable in all his ways 8. A man whose mind and heart hangs doubtful and unresolved between God and the World Christ and Infidelity Heaven and Earth Holiness and Sin is fickle and still untrusty 9 10. Let the brother of low degree rejoyce in that he is exalted But the rich in that he is made low 9 10. You must not judge of your felicity by your outward things but take that for best which God as a Father provideth for you If he advance you gladly and thankfully acknowledge it if he take you down and deprive you of riches be not only patient but thankful that God will chuse for you according to his wisdom who knoweth better what you are fit for and what is fit for you than you can know 10 11. Because as the flower of the grass he shall pass away For the sun is no sooner risen with a burning heat but it withereth the grass and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his ways 10 11. For riches are too inconsiderable things to make any great just alteration on our minds They are transitory and so is man like the flower whose sweetness you may use for a moment but it fadeth presently before the heat of the scorching Sun 12. Blessed is the man that endureth temptation for when he is tryed he shall receive the crown of life which the Lord hath promised to them that love him 12. It is the tryed Christian that is the blessed man who after suffering and temptation holds fast his integrity God will give him that Crown of Life which he hath promised to all that sincerely love him 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man 13. But as to the seducing sort of temptation which is not to try our constancy but to draw men to sin and ruine let no man charge that on God as his doing for as God cannot be tempted to sin nor possibly love it so he tempteth no man to it much less forceth them to it or unresistibly by determining premotion makes them sin 14. But every man is tempted when he is drawn away of his own lust and enticed 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death 14 15. But the course of temptation sin and death is this First fleshly appetite lust and phantasie by strongly inclining men to their carnal objects and interests prevail with their Judgments either to take part with these lusts or not to oppose them and so by these lusts Satan the greater tempter doth his work which he could not do without them And when these lusts or carnal affections have bribed the understanding to be erroneous or remiss and have drawn the will to a sinful yielding or consent this sin conceived by lust in the heart doth bring sorth the fruits of a sinful practice in the life and then God's Justice punisheth it with death when it hath resisted and driven away his offered grace 16 17. Do not err my beloved brethren Every good gift and every perfect gift is from above and cometh down from the Father of lights with whom is no variableness neither shadow of turning 16 17. Be not deceived about the causes of good and evil sin and death are from our selves but every good and perfecting gift is of God's free grace and donation even from above from the Father of Lights who as the Sun is the same in its nature and action though Earth and Clouds oft interposing make it seem to us as varying by its rising and setting and turning away its light into shadows when the change is not in it so God is unchangeable and our changes and shadows are not from any mutability or shadowy alteration in him but from our selves 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures 18. It was of his own good will and grace that he hath regenerated us by the true word of the Gospel and not of any desert of ours and hath made us as the first-fruits sanctified to him so that all good is of God and all evil of our selves and the Devil 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath 19. Therefore watch over your selves if you would be safe and particularly observe these three Rules 1. Be swift to hear as humble Learners while proud men are forward to be Teachers before they were ever profitable Learners 2. Be slow to speak and not as proud men full of words because full of self-conceit readier to teach than to learn telling what they think they know while the humble are learning to know more and when in multitude of words there is seldom innocency but the rash and talkative say that which must be repented of 3. Be slow to wrath 20. For the wrath of man worketh not the righteousness of God 20. For a wrathful mind is very unfit for that righteousness which God requireth in and of us It puts the mind out of a composed holy frame and unfits it for communion with God It blindeth and perverteth the Judgment and destroyeth holy love and peace A wrathful man scarce loveth his neighbour
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
threatned revenge when he suffered by them but prayed for the pardonable and committed all to God the righteous Judge 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes ye were healed 24. And never think much to imitate the Patience of your Lord considering what he did therein for us For it was the punishment of our sins which as a Sacrifice he bare in his suffering body on the Cross that we being dead to sin as he died for sin might live to righteousness as he revived and rose And he that healed you by his own stripes will not let you be finally losers by any stripes which you endure in obedience to him 25. For ye were as sheep going astray but are now returned unto the Shepherd and Bishop of your souls 25. For in your state of ignorance and unbelief you were like wandring lost Sheep but now you are converted and come home to the true Shepherd and Bishop of your Souls who keepeth you and will feed save you CHAP. III. 1. LIkewise ye wives be in subjection to your own husbands that if any obey not the word they also may without the word be won by the conversation of the wives 1. And though Wives be not Servants yet a loving subjection and obedience to their Husbands is their duty so that if their Husbands be unbelievers and are not converted by Ministers preaching yet the conversation of their Wives may be such as may convince them of the goodness of Religion and may win them to a liking of the Word till by it they are fully converted Note This winning conversation of Wives is their excelling all other sorts of Women in love prudence meekness patience humility diligence in educating Children in holiness c. 2. While they behold your chast conversation coupled with fear 2. While they see your pure and chast conversation joyned with the true fear of God or reverence to them 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold and of putting on of apparel 3. And do not inordinately mind that sort of adorning which consisteth in following the fashions of proud vain or lascivious persons such as plaiting or knotting the Hair and wearing Ornaments of Gold to make you seem rich or extraordinarily comely and costliness neatness or curiosity of Apparel Note That the thing forbidden is the signifying of a vain proud procacious tempting mind and the imitation of such vain persons And that the Rule to be observed in Apparel by the rich is to chuse 1. That which is best for bodily health as warm and suitable 2. Least hindering and most useful for labour and business 3. Decent without curiosity or too much costliness 4. Not scandalous either imitating those above our rank or humorously and sordidly singular but imiting the gravest of our own age and rank 5. But the command of a Husband though he should be mistaken may oblige a Wife or Child to somewhat differing from their own inclination or judgment 6. And young persons desiring Marriage may go further adorning than graver Women so they deceive none thereby 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price 4. But labour to excel in that which is the truest and preciousest ornament which is the New Creature of a right frame of heart which is not like beauty or apparel or gold a corruptible thing and specially a humble meek and quiet spirit void of pride and passion and of an unquiet mind that troubleth it self and those that are about such that is hardly pleased nor can live pleasingly to others but keep themselves and their Families in discontent and uncomfortable trouble God is the Judge of our amiableness whom you must specially please And he highly valueth this meek and quiet spirit 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands 5. This was the chief adorning of those holy Women whose praises you read of in the Scripture who trusted in God being in reverent and loving subjection to their Husbands 6. Even as Sara obeyed Abraham calling him lord whose daughters ye are as long as ye do well and are not afraid with any amazement 6. And thus Sarah the believing Wife of Abraham the Father of the Faithful obeyed and reverenced her Husband and spake of him as her superiour and you will be the Daughters and Successors of her Faith and Blessing as long as you do well and are obedient to God and your Husbands and give not way to those vexatious causeless fears which your Sex is much liable to and which signifie too little trust in God especially when they would fright you from your duty 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred 7. And you Husbands must dwell with them as beseemeth those that should teach and guide them and therefore should excel them in knowledge and help to edifie them and because their parts are supposed to be lower than yours do not contemn them for it but contribute your Authority and Wisdom to maintain their honour and keep them from being contemned by Children or Servants as being so nearly united that you should live together as joynt Heirs of all the mercies of God for this life and a better that so in this concord you may daily pray together as with one mind and mouth and that discord and discontent unfit you not for such united prayers 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous 9. Not rendering evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing 8. Yea let all Christians be of one mind and live in concord not exagitating but compassionating each others infirmities and sufferings loving as Christian Brethren ought pitiful to those that need you and humble and courteous to all not hurting those that hurt you nor railing at those that rail at you as if you might lawfully revenge evil with evil but contrarily bless those and give them good words who give you evil ones For Christ by his Word Example and Mercys hath called and obliged you to this that you may be blest of God 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it 10 11. For as it is said Psal 34. He that will love life
will give them a better And how else should we overcame the World but by believing in him that overcome it and is preparing a place for us in Heaven and hath made us the Heirs of Glory 6. This is he that came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witness because the Spirit is truth 6. This is he that as he was baptized so he instituted Baptism for the cleansing of Souls And as he was crucified to be a Sacrifice for sin so doth he by his Sacrament and Grace communicate this Sacrifice in its Benefits to us which his Crucifixion signified when both Water and Blood run out of his pierced Side He cleanseth us nor by Water and Baptism alone but as a Sacrifice by Water and Blood and at a dearer rate And the Witness by which God attesteth all this to be his Truth is the Gift of his Spirit 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one 8. And there are three that bear witness in earth the Spirit and the water and the blood and these three agree in one 7 8. For there are three in Heaven who have given us their Witness to the Gospel on Earth even the Father who hath from Heaven declared Christ to be his Son and the Word or Godhead of Christ which he shewed in his Miracles Resurrection c. And the Holy Ghost sent down for Infallibility Miracles and Renovation of the Faithful And these are so Three as yet to be One. And on Earth we have seen these three Witnesses attesting one thing by Agreement even the Spirit in the Souls of Believers in their Miracles and Holiness sealing the Truth the Water of Baptism and the washing of their Souls from Sin and Christ's Bâ—ood and Sacrifice which is our Expiation signified in the Lord's Supper even as Christ on the Cross first recommended his Spirit into his Father's Hands and then out of his pierced Side came Water and Blood Note Though much of these words Vers 7 8. be not in many ancient Copies of the Bible we have more reason to think that the Arrians left them out than that the Orthodox put them in other Texts that assert Christ's Godhead being so used But however it need not offend the Faithful there being so many other Texts which assert the Trinity 9. If we receive the witness of men the witness of God is greater for this is the witness of God which he hath testified of his Son 9. If the Witness of credible Men and Controversies among us much more must the Witness of God be believed And this mentioned is God's own Testimony of Christ 10. He that believeth on the Son of God hath the witness in himself he that believeth not God hath made him a liar because he believeth not the record that God gave of his Son 10. He that is a true Believer in Christ hath the Spirit of Christ which hath regenerated him for if any man have not his Spirit he is none of his And this Spirit of Power Wisdom and Holiness is most certainly from God and an infallible Evidence that God owneth the Gospel therefore all these have the witnessing Evidence of Christ in themselves And he that believeth not so sure a Testimony of God doth make him a Lyer as if he gave the Holy Spirit as a false Witness of Christ to deceive the World 11. And this is the record that God hath given to us eternal life and this life is in his Son 12. He that hath the Son hath life and he that hath not the Son of God hath not life 11 12. And the sum of the Gospel attested by God and his Spirit is this that God hath made a free Deed of Gift of Pardon and Salvation to the World even the Life of Grace and Glory but so as that this Life is given us in and with Christ who with all these Benefits is offered to Men on condition of believing Acceptance As a Woman in Marriage hath the Man with his Estate and as we chuse our Physician for Physick our Teacher for Learning our Ruler for Government c. He that hath Christ upon believing Acceptance as his Saviour hath Life initially and Title to Salvation And he that hath not Christ through his Unbelief and Refusal hath not Life 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God 13. These things I have written to you that are true Christians that you may know what a Treasure you have in and with Christ even Right to Eternal Life and its Beginning here and that you may go on confirmed and constant in the Faith 14. And this is the confidence that we have in him that if we ask any thing according to his wiil he heareth us 14. And through our Interest in Christ his Merits and Intercession we have sufficient ground of Confidence that by and through him our Prayers are heard and that he will give us whatever we ask which he hath promised to give and we are fit to receive 15. And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him 15. And if he thus hear your Prayers we may reckon that in his time and way he will give us whatever Particular we ask if we and our Prayers be qualified for his Promise 16. If any man see his brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death There is a sin unto death I do not say that he shall pray for it 17. All unrighteousness is sin and there is a sin not unto death 16 17. And this comfort you have in your Prayers for others as well as for your selves God will hear you for those who are qualified for the Mercy which you beg for them according to his Promise Death temporal and eternal is the Wages of sin but with great difference There are many sins of Infirmity which we hate and strive against as vain Thoughts Words Passions Coldness in Duty Imperfection in all Good and all sins that stand with true Repentance and the predominant Love of God and Holiness These the Law of Grace doth pardon through Christ and not damn any for But Pardon must be asked and shall be obtained for the faithful penitent qualified person But God hath told us that he doth not pardon the Impenitent and Unsanctified that had rather keep their sin than leave it and are unqualified for Pardon Your Prayer to God to pardon such shall not prevail while they are impenitent much less for them that are Infidels and blaspheme the Holy Ghost And God's own Children may fall
Spirits of God sent forth into all the earth 6. Upon this glad tidings I lookt and saw Christ in the likeness of a Lamb wounded and bloody as he was sacrificed which signified that it was by the Merit of Redemption that he had his power over all And he seemed to have seven Horns and Eyes for the exercise of Government by Judgment and Victory over his Enemies and Illumination of his Church and the full notice of all that concerneth his Government which is done by the Spiritual Powers or Angels and Ministers whom he sendeth forth from God into all the Earth Or as others by the manifold Gifts of the Holy Ghost which is his Agent or Advocate on Earth 7. And he came and took the book out of the right hand of him that sate upon the throne 7. He that alone was worthy received Power from God both to open the Mysteries and execute them 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 8. Note Who were the four Living Wights here ill translated Beasts when one was a Man was before enquired but its hard to know only they seem to signifie some Greater than the Elders Some Papists think they were the four first Patriarcks and the Elders the Councils It s more probable than so that they were all the sorts of Ministers that were entrusted with the first gathering of Churches and sealing the Gospel by Miracles as distinct from the fixed Church-Bishops called Elders That is that they were Apostles Prophets Evangelists and Miracle-workers as such But all is doubtfull 2. That both the Living Wights and the Elders were men on earth is plain by their work here described They are Priests that in the sacred Assembly do by office Speak for and Lead the Church in offering up the Common Praises to God and also the Prayers of the Congregation That there be any Angels that resemble this office in Heaven we cannot conclude from so obscure a Text. Hence we see 1. That Church Guides are the Worshippers of Jesus 2. Though we cannot hence prove that Gods praises must be used with harps and Musicall Instruments they that use such have a fairer pretence hence to prove them lawful as doing Gods will on earth as John saw it resembled in Heaven than any can shew to prove it unlawful 3. Ministers in offering up the Churches praise and prayers are submediators under Christ 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation 10. And hast made us unto our God Kings and Priests and we shall reign on the earth 9.10 Note 1. Christ is to be praised in the Church with a new song or Praises suited to his works of Redemption and his Glory and not only with the Jewish Psalms and Worship though those Psalms also may be used 2. Though the Collective phrase of gathering out of every nation c. makes some think that it is an assembly of Glorified Saints in the heavenly Jerusalem called the General Assembly of the first born and the Spirits of the perfected just that is here primarily meant it seems more probable that it is the Church on earth alone And that it is the first ages by Faith and the following also by some experience of the Churches deliverance by Constantine that mention reigning on the earth The Saints departed indeed shall judge the World To be Kings and Priests to God is to be endowed with Power and Honour and Holyness and employed accordingly in Gods administrations and Holy Worship 11. And I beheld and I heard the voice of many angels round about the throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 11. As I looked I seemed to hear innumerable Angels joyning with the Living Wights and Elders in the Praises of Christ for mans Redemption Note That this signifies the multitude of believers or of Ministers through all the World is not to be proved But that it is meant properly of Angels is most probable And it is to be noted that when the Living Wights are but four and the Elders but twenty four the Angels that praise Christ are millions and numberless So Heb. 12.24 Whence note that its ignorance that calls God more severe then merciful because it s but a few of this World that are sanctified and glorified when as the vast and glorious Regions above seem to Reason and by scripture to have so many millions of Angels that its like the damned are very few to them The greatest Kingdom is not near so great and glorious in comparison of one Jail and one Gallows as the Heavenly Regions are in comparison of this spot called Earth or the place of execution called Hell 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 12. These Angels joined with the Churches in the Praises of Christ ascribing to him in their Praise all Power and Glory c. as deserved by his Redemption of the World by his death Note Those Angels that joyn with us in Christs praises and are present in our assemblies and Guardians of us and them and pitch their tents about us and bear us up in their hands and rejoice in our Conversion and are ministring Spirits for our good are not so ignorant of us and our concerns and our prayers as some imagine We have many ignorant men that think they know more of our case here below than the Angels do when they scarce know so much as may keep them from being seducers and deviders of the Church They are sure but ill Guardians who know as little of our affairs as these men think Christ saith that the least Christians have their Angels who behold the face of God And why are they called their Angels and what do they for them with God if they know not our condition and concerns And though this will not warrant Praying to them which themselves in this book seem to disown yet we ought not to think that mistake of those ancient fathers and Churches to be greater than it was who thought that as Pastors on earth offer up the Congregations prayers and praises to God so there is an answerable office of Angels to offer them as from them to Christ who offereth them to God the Father And who thought as a man might pray a Minister to pray for him so he might do an Angel though it be an errour one is no more Idolatry than the other 13. And every creature which is in heaven and on the earth and under the earth and
such as are in the sea and all that are in them heard I saying blessing honour glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever 13. And as all the World which was curst for mans sin was according to each Creatures capacity redeemed from that curse by Christ to be performed in due time so I seemed to hear all that part of the World that belonged to man to magnifie Christ and God by him for the Worlds Redemption Ascribing to him all perfection Blessing Honour Glory Power c. Note Whether there be any reasonable Creatures in the sea is unknown to us The reasonable Creatures praise God and Christ understandingly the rest demonstratively and objectively Those under the earth are the Antipodes on the other â—ide of the earth 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped him that liveth for ever and ever 14 And the four Living Wights who are as the four Cherubiâ—s mentioned in Ezekiel joined with the four and twenty Elders who answer the Jews Sanhedrims that is with the Churches in the praises of God and of the Redeemer Note If these four Cherubims signified only Angels it is no wonder that they joyn with the Church in the Praises of Christ when they are of the same society with us though the higher parts CHAP. VI. 1. ANd I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see 1. When Christ opened the divine decrees in a noise like thunder I heard one of the four Living Wights or Cherubims calling me to come and see 2. And I saw and behold a white horse and he that sat on him had a bow and a crown was given unto him and he went forth conquering and to conquer 2. Note Some take this to be Christ going forth to convert men by the Gospel Others to be Christ beginning his Judgments on the Jews Others to be the Roman power by their conquests preparing for further execution on the Jews 3. And when he had opened the second seal I heard the second beast say Come and see 3. The second Cherub called me to see when the second seal was opend 4. And there went out another horse that was red and power was given to him that sat thereon to take peace from the earth and that they should kill one another and there was given unto him a great sword 4. God proceeded further towards his dreadful executions and gave up the World and specially the Jews to divisions and unpeaceable tumults and to kill and ruin one another 5. And when he had opened the third seal I heard the third beast say Come and see And I beheld and lo a black horse and he that sat on him had a pair of ballances in his hand 5. God yet procâ—eded to the next judgment which was famine signified by one on a black horse with ballance to weigh food to shew its scarcity 6. And I heard a voice in the midst of the four beasts say A measure of wheat for a penny and three measures of barley for a penny and see thou hurt not the oil and the wine 6. A mans day wages for labor shall buy but bread enough for one man There shall be a scarcity of the necessary part of food specially in Judea 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see 8. And I looked and behold a pale horse and his name that sat on him was Death and hell followed with him and power was given unto them over the fourth part of the earth to kill with sword and with hunger and with death and with the beasts of the earth 7.8 Judgment shall proceed from scarcity to death and ruins by famine wars and plagues which shall destroy a great part of the Jews at least 9. And when he had opened the fifth seal I saw under the altar the souls of them that were slain for the word of God and for the testimony which they held 9. Note The heavenly Apparition relating to the Church on Earth useth the name of an Altar and I think justifieth the use of it now 2. The Souls of Martyrs live in Heaven and therefore so do other Saints which proveth the Immortality of Souls To be under the Altar is to be in the heavenly Communion with them that offer praise to God And to be commemorated at the Altar by the Church on Earth that prayeth for deliverance from Persecutors 3. There be not only Praises but Prayers in Heaven and that for Justice on Persecutors on Earth therefore they know that their Blood is not revenged 4. How then are miserable Persecutors like to scape when Heaven and Earth pray against them 10. And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth 10. Note This was not from uncharitableness but conformity to God's Holiness Justice and Truth The Revenge desired being the Vindication of God's Holiness and Truth which he had promised 11. And white robes were given unto every one of them and it was said unto them that they should rest yet for a little season until their fellow-servants also and their brethren that should be killed as they were should be fulfilled 11. They were clothed in White which then signified Righteousness and Dignity in acknowledgment of their Fidelity but the Revenge must be delayed till the rest were killed especially say some by the Jews that must kill more that on that Generation might come â—ll the righteous Blood shed from Abel till the last Note God oft delayeth his Judgments but while more and greater sins prepare for heavier Plagues One Reason why we are not presently avenged and delivered from Persecutors is because more must yet suffer before they are ripe for signal Vengeance Our Souls may be under the Altar in Heaven cloathed in White before that day of Revenge 12. And I beheld when he had opened the sixth seal and lo there was a great earth-quake and the sun became black as sack-cloth of hair and the moon became as blood 13. And the stars of heaven fell unto the earth even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind 12 13. The great Calamities that were to follow on the Jews say some and on the World say others were so dismal that they were represented to me as the darkning of the Sun and the Moon looking like Blood and the Stars falling from Heaven as if Heaven and Earth were dissolving 14. And the heaven departed as a scroll when it is rolled together and every mountain and Island were moved out of their place 14. And it was represented to me as the Dissolution of Heaven and Subversion of the Earth Note Some think
them nor any heat 15 16. Note It is not the least difficulty in this Book to know when it speaketh really of what is done in Heaven and when of what is done on Earth and when of both This Text seemeth to speak chiefly of what is really done in Heaven To expound it only of the Liberty that came to the Christians after the Destruction of Jerusalem is improbable when the ten Persecutions succeeded To expound it of the Advancement of the Church by Constantine must make it to speak only of the Species of Christians that formerly suffered and of no individual persons but those that were then alive and is hardly believed by them that believe the reported Voice from Heaven Hodié venenum funditur in Ecclesiam and that know how quickly Papacy and Church-Corruption sprang out of it And yet to exclude all inferior Church-mercies from this Vision seemeth also unsafe 17. For the Lamb which is in the midst of the throne shall feed them and shall lead them unto living fountains of waters And God shall wipe away all tears from their eyes 17. The Churches on Earth shall have some Times of quiet Assembling and learning of Christ and his Ministers the pure Word of Life and Religion shall flourish and God shall give them some Respite and Intermission or Ease from Persecution under Vespasian and Titus But this is but a small Fore-tast of the heavenly Glory wherein these words shall be fulfilled where indeed they shall go out of God's Temple no more and shall have all Tears wiped away CHAP. VIII 1. ANd when he had opened the seventh seal there was silence in heaven about the space of half an hour 1. There was a little space after the opening of the seventh Seal before I saw or heard the Revelation of it 2. And I saw the seven angels which stood before God and to them were given seven trumpets 2. Seven Angels were appointed to publish as by Trumpet the Judgments following Some think that the Temple-Worship is here described where the people without prayed in silence while the Priest within officiated and the Trumpets sounded Which the following words favour 3. And another angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all saints upon the golden altar which was before the throne 3. Another Angel represented the High Priest whose Office was to offer Incense at the Altar and to offer up Prayers for the People To which use he had a Golden Censer and a Golden Altar to shew the honour of the Christian Ministry and Worship which is all accepted through Christ's Intercession 4. And the smoke of the incense which came with the prayers of the saints ascended up before God out of the angel's hand 4. And God received as grateful the Prayers of his People as offered by the Ministers and by Christ 5. And the angel took the censer and filled it with fire of the altar and cast it into the earth and there were voices and thundrings and lightnings and an earthquake 5. And upon the Acceptance of the Saints Prayers followed the kindling of God's avenging Judgments on the Earth 6. And the seven angels which had the seven trumpets prepared themselves to sound 6. Then did the Messengers of God's Judgments prepare to publish or sound them forth 7. The first angel sounded and there followed hail and fire mingled with blood and they were cast upon the earth and the third part of trees was burnt up and all green grass was burnt up 7. And the Judgment published by the first Angel began with Destruction on the Countries such as usually accompany Wars which lay wast Land and Houses 8. And the second angel sounded and as it were a great mountain burning with fire was cast into the sea and the third part of the sea became blood 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed 8 9. That no place should escape the next degree of Judgment was represented by a Mountain of Fire cast into the Sea which turned the third part of the Sea into Blood c. signifying increased Wars and Bloodshed by Sea and Land The particular Signification Expositors are utterly disagreed in Dr. H. taketh it for the Bloodshed by Insurrections in Galilee Others for the Barbarians ruining the Roman Empire Others for Heresies in the Church Others for the Bishops Strife for Superiority 10. And the third angel sounded and there fell a great star from heaven burning as it were a lamp and it fell upon the third part of the rivers and upon the fountains of waters 11. And the name of the star is called wormwood and the third part of the waters became wormwood and many men died of the waters because they were made bitter 10 11. And next the Jugdment was the infecting of the Rivers and Waters with mortal Bitterness by a Star from Heaven that was mortally bitter falling into them This signifieth the further extensive progress of the Punishment Some take this for the Fall of a great Captain of the Jews And some for one of their false seducing Prophets And some for the Fall of the Western Empire And some for Arrius Some for Pelagius Some for Mahomet and some for Hereticks in general 12. And the fourth angel sounded and the third part of the sun was smitten and the third part of the moon and the third part of the stars so as the third part of them was darkned and the day shone not for a third part of it and the night likewise 12. On the Sounding of the fourth Angel the progress of the Judgment was represented to me as the darkning of the third part of th Sun Moon and Stars signifying the fall of some great Powers Ecclesiastical or Civil Some expound it of Vespasians's destroying a third part of the Cities of Judea Some of the beginning of the Siege of Jerusalem Some of Totila's sacking of Rome Some of the Corruption of Prelacy before Popery Some of Arrianism Some of the general Corruption of the Church by Popery Lira takes the four Angels to be the four Hereticks as he doth the four Beasts to be the four Patriarchs 13. And I beheld and heard an angel flying thorow the midst of heaven saying with a loud voice Wo wo wo to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound 13. This punishment extended but to a third part But I heard an Angel flying in the midst of Heaven lowdly crying wo wo wo for the greater plagues that were yet to some Some expound this out of Josephus of one Jesus Son of Ananias that for many years before the siege went about pronouncing this wo Others divers other waies CHAP. IX 1 ANd the fifth angel sounded and I saw a