be trusted with the Ministry but Men Faithful and able to teach others 3. It is the same Doctrine which was delivered by the Apostles which must be committed to Ministers to teach the People 4. While the Scriptures were yet unwritten or unfinished the words which Men heard from the Apostles were to be their Rule of Doctrine 3. Thou therefore endure hardness as a good souldier of Jesus Christ 3. Note The Life of a Minister or Bishop is not a Life of Ease and Idleness and Safeness and Dominion and fulness but like a Souldiers a Life of Hardship hard Labour hard usage by the World Hard Sufferings requiring Resolution Fortitude and Patience 4. No man that warreth intangleth himself with the affairs of this life that he may please him who hath chosen him to be a souldier 4. A Bishop or Minister must be like a Souldier who maketh it his whole Business and doth not joyn any other Trade of Life that would take up any of his time 5. And if a man also strive for masteries yet is he not crowned except he strive lawfully 5. And in the Games in which Men strive for Masteries for a Prize as Running Wrestling Fencing Fighting it is not every one that striveth that hath the Crown or Prize but onely he that winneth it by getting the better And so must a Minister of Christ strive for the Crown of Life by putting forth all his care and strength 6. The husbandmen that laboureth must be first partaker of his fruits 6. The Husbandman must labour Plow Sow c. before he reap and gather the Fruit. Note God will reward no Pastors but the Laborours tho' Men may advance the Proud and Idle 7. Consider what I say and the Lord give thee understanding in all things 7. Note They that will have Gods Word and good Council blest by God to their Understanding must consider of it even of its meaning truth and use 8. Remember that Jesus Christ of the seed of David was raised from the dead 8. If thou deeply consider and remember that Christ was raised from the Dead as it will infer the truth of all the rest of the Gospel to thee so it will be to thee a powerful example of Patience and Hope in all thy Sufferings for Christ 8 9. According to my Gospel Wherein I suffer trouble as an evildoer even unto bonds but the word of God is not bound 8 9. This Resurrection of Christ is it which I Preach for which I suffer as reputed a Malefactor and that even to Imprisonment and Bonds but Godâ— Word still prospereth and is not bound Note So blind and Devilish is Malignant Enmity to Truth and Godliness that Christs best Servants are reputed and used as Malefactors and Rogues even for the best of their Duty to God and that which is most profitable to the World 10. Therefore I endure all things for the elects sakes that they may also obtain the salvation which is in Christ Jesus with eternal glory 10. And I think not any Suffering too dear for the sake of Gods Elect though the rest of the World reject the Gospel that it may but further the Salvation of them by the Grace of Christ to bring them to Eternal Glory 11. It is a faithful saying For if we be dead with him we shall also live with him 12. If we suffer we shall also reign with him 11 12. Believe this as a Gospel Maxim if we be dead to the World for him as he died for us we shall live in glory with him And it we suffer for and with him we shall follow him also in Exaltation unto Glory 12 13. If we deny him he also wil deny us If we believe not yet he abideth faithful he cannot deny himself 12 13. If for fear of suffering we deny him he will disown us and deny us his Salvation And if we be unfaithful and forsake him and our own Salvation yet he will be true of his Word and will not deny and forsake his own Cause but make good his threatnings against them that forsake his Mercies 14. Of these things put them in remembrance charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers 14. Note Bishops and Ministers have great need to call Men to the serious study of fundamental practical truths from vain diverting kinds of study 2. Such are the Disputes and Contentions about Words or Grammatical Criticisms and Barren Speculations in Arts and Sciences which profit not by their due subserviency to Saving Truths but subvert Men by diverting their Thoughts Love and Labour 15. Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth 15. Study not for applause and to humour sick-brains but to please God and do all as approved to him with such skill and care and diligence as beseemeth a good Workman that need not be ashamed of his Work and disgrace not the Work by an ignorant bungling confused handling but take great care rightly to order methodize and distribute the word of Truth Note That tho curious unprofitable trifling with Words be sinful yet the more accurate ordering methodizing or distributing Truth setting each in its proper place and giving every hearer his due part is the part of a skilful Teacher 16. But shun profane and vain bablings for they will increase unto more ungodliness 17. And their word will eat as doth a canker 16. But avoid profane and vain Clamors and Bablings of Heathen Philosophers or Hereticks who set up a course of Ostentation of their Wit by unprofitable Disputes for the Fruit will be but the Increase of ungodliness And Vain Proud Wits are so liable to the Infection that their words will eat like a Gangren 17 18. Of whom is Hymeneus and Philetus who concerning the truth have erred saying That the resurrection is past already and overthrow the faith of some 17 18. Note It is not certain on what account they said the Resurrectâ—on was past 1. Whether as the Familists and Quakers by pretending that it is but an inward Resurrection from sin that is meant Or 2. As Pythagoreans saying That it 's but the Transition of Souls into other Bodies which is done here and no more to be expected I incline most to this last It is that which Paul Disputeth against 1 Cor. 15. that is here meant And the Doctrine of Transmigration was then so common and the Hereticks had so much from the Pythagorean Philosophers that it 's most likely to be this 19. Nevertheless the foundation of God standeth sure having this seal The Lord knoweth them that are his And Let every one that nameth the name of Christ depart from iniquity 19. But whoever falls away God's Foundation on which we build our Hope is sure and hath a Seal as it were with this double Inscription on one side The Lord knoweth them that are his for he
When man consents it is a Law accepted a gift and Testament accepted and a mutual actual Covenant the Law hath its introductive History and Doctrine its precepts prohibitions promises and threats And the Covenant hath the same parts only denominated from mutual consent But because there are Laws of more or less rigor and of various tenours it is the Law of Faith or Grace which is the Covenant Testament and Gospel which is now before us denominated from the Donative and Promissory parts though precept and threatening be included IV. It is of great importance that we err not by giving too little or too much to the sacred Scriptures from both which extreams many dangerous errours How 1. On the left hand those err that deny it to be Gods word of infallible truth intelligible and perfect as to its proper use without humane supplements written or orall Doctrinal or Canon Laws and those that deny it to have infallible ascertaining evidences of its truth These be-friend infidelity heresies prophaness Church Tyranny leaving it to Clergy-men to make us a new Faith New Sacraments and a new Religion at their Pleasure and to persecute good men that dare not renounce the Scripture sufficiency and Christs perfection by obeying their dictates and Cannons as Co-ordinate with Christs if not co-equal These make Church-concord utterly impossible while they deny the sufficiency not only of the essentials but of all the Bible to be the terms of Concord without their supplements or additions as if Christ that is the Author and finisher of our Faith and the maker of his own Church had not so much as told us what a Church or a Christian is or whom we must take for such into our love and Communion nor fixed the necessary terms of Union but left them to none knoweth whom even fallible men lyable to error and Tyranny that can but get uppermost and say then that they are the true Church and the Masters that must be obeyed while they are themselves of as many minds as they are of different Countrys interests and degrees of knowledge and sincerity 2. On the other side those overdo in ascribing to the Scripture who say that God had no Church or the Church no infallable rule of Faith and life before the writing of iâ— and who say that men converted by the Creed Catechismes preaching or tradition without knowing the Scripture can have no saving faith and that think none can be saved that doubt of any Canonical Books text or matter whether it be Gods word or that say Scripture is so perfect that there is no humane imperfection of the Pen-Men founâ— in phrase word or method and that God could not have made it better or that every Book may be known to be Canonical and every reading to be right when copies vary without Historical tradition by its own evident light and that we have no more cause to doubt of any word or matter than of the truth of the Gospel and that Reason is of small use either for the proof or exposition of the Scripture but the most illiterate if he found a Bible that he had never heard of may by its own light know its truth and sense as well as studious learned Men and that no other Books need to be readâ— and that the Scripture is a sufficient teacher of Physick Logick Grammar c. and that nothing is to be used or done in the External Forms Modes and Accidents of Gods Worship but what is particularly commanded in Scripture and that it telleth every man whether he be sincere and justified or not and not only telleth him â—ow to know it by inward evidence with many other such mistakes proceeding from mistaking the use of the Scripture by which its perfection must be measured Which all tend to confusion and at last to infidelity or doubting of the whole when these errourâ— are discerned V. And tho all the Scripture be of equal truth as it is Gods word yet many untruths are in it as uttered by Men and Devils which God truly recordeth And all parts are not of equal necessity or weight And as many err by casting off the Old Testament so others err by equalling it to us with the New It is Gods word left to acquaint us what was heretofore and to shew us how Christ was prophesied of and expected and how the Church was governed in the darker and more servile state and times But we have great cause to take heed of overvaluing its use to us lest we contradict Paul that saith that even that which was written in stone is done away and the Law Changed with the Priesthood and the old and faulty Covenant for a Better of which see the nine first Chapters to the Hebrews c. Judaizers are they that most of Pauls Epistles are writtâ—n against And as John Baptist waâ— greater than the Prophets so the least in the Kingdom of God is greater than he Evâ—n the holy Patriarks and David had a far more obscure Revelation of Christ and grace and the love of God and the glory to come then we have And accordingly we should have much more faith holiness and comfort than they It is dangerous making the best of them our Examples in points of faith or duty wherein they came far short of Gospel light and grace God doth not now bear with Poligamy as lie did then nor with such divorces nor doth the Gospel countenance such streams of blood as the Israelites ordinarily shed nor such lies as David was oft guilty of nor such a strange life as Solomon lived I mean that such faults will not now consist with true grace under our fuller light and mercy as would do then to men in a darker infant Age and therefore let us take heed of presuming on their Examples Christ and his Apostles are far fitter for our imitation David fills most of his Psalms with such complaints of his Enemies and curses against them as shew a far deeper sense of the suffering of the flesh and the concerns of this life than Peter and Paul shewed who suffered far more and for a holier cause and rejoyced in tribulation and then is suitable either to the precepts or examples of Christ All was not well said and done by good men which is recited in the New Testament much less in the old So far are they mistaken that say the Jews and Gentiles were bound to believe the Apostles in no more than they proved out of the Scripture that most of the Creed was to be believed by other evidences And Christ and his Apostles gave us so full proof of the truth of the Gospel as that their attestation of the Old Testament is to us a more convincing proof of its Divine Authority than any others Therefore Christians must read and honour the Old Testament and study it but the New far more to which it is that the Heart and Life must be conformed There Heavenly glory shineth far
the exercise of faith and praise to Christ 34. And when they were gone over they came into the land of Genesaret 35. And when the men of that place had knowledge of him they sent out into all the countrey round a-about and brought to him all that were diseased 36. And besought him that they might only touch the hem of his garment and as many as touched were made perfectly whole 34 c. N. What great cause have we to trust a Saviour so able and willing to save Body and Soul and to believe his word CHAP. XV. 1. THen came to Jesus Scribes and Pharisees which were of Jerusalem saying 2. Why do thy disciples transgress the traditions of the elders for they wash not their hands when they eat bread 1 2. N. Poor Souls that know not God do take up with ceremonies of their own and their forefathers making and put the name of Religion on these to cheat themselves when such things are not so much as an image of true Religion O what base thoughts have these men of God who think he is pleased or displeased with men as they keep or neglect such trifles 3. But he answered and said to them Why do ye also transgress the commandment of God by your traditions 3. N. The Rebels that break Gods Laws by their Laws yet charge Gods servants with sin for not keeping their Laws and Traditions against Gods Laws They think Gods Laws too many and too strict and yet make more of their own and are precise for keeping them 4. For God commanded saying Honour thy father and mother and he that curseth father or mother let him die the death 5. But ye say Whosoever shall say to his father or mother It is a gift by whatsoever thou mightest be profited by me 6. and honour not his father or his mother he shall be free thus ye have made the commandment of God of none effect by your tradition 4 5 6. Gods command to honour Parents binds you to relieve them if they be in want And duty to Parents is so great that contempt of them deserves death But ye have like hypocrites got a trick to pretend to devote your estates to God that you may defeat your parents and so quite frustrate Gods commandment 7. Ye hypocrites well did Esaias Prophecy of you saying 8. This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me 9. But in vain do they worship me teaching for doctrines the traditions of men 7 8 9. Note 1. It is the part of hypocrites to pretend Religion for lip labour and Traditions and Ceremonies of their own and think God is honoured and pleased with the injunctions and Canons of men while they break Gods Commands anâ— hate and persecute those that keep them 2. This humane Religion of hypocrites is vain and worse than vain It is lost labour and sinful prophanation 10. And he called the multitude and said to them Hear and understand 11. Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man 10 11. It is not the quality or uncleanness of your food that is sin and soul defilement but it is sinful words and deeds the product of sinful hearts that God will charge on you as your uncleanness 12. Then came his disciples and said to him Knowest thou that the Pharisees were offended when they heard this saying 12. Note Erroneous men and hypocrites are offended at the clearest truth which crosseth their old opinions and way 13. But he answered and said Every plant which my heavenly Father hath not planted shall be rooted up 14. Let them alone they be blind leaders of the blind And if the blind lead the blind they shall both fall into the ditch 13 14. Their Opinions and Traditions and their Sect in making a Religion of these are not of God but of their own invention and therefore God will root them up God will not bless Humane Religions Let them alone a while their judgment is near They and their Disciples as blind Leaders and followers will fall into the ditch of temporal and eternal perdition 15. Then answered Peter and said to him Declare to us this parable 16. And Jesus said Are ye also yet without understanding 17. Do not ye yet understand that whatsoever cometh in at the mouth goeth into the belly and is cast out into the draught 18. But those things which proceed out of the mouth come forth from the heart and they defile a man 15 c. Meat that passeth through a man cannot defile his Soul but it is the products of a sinful heart that defile it 19. For out of the heart proceeds evil thoughts murthers adulteries fornications thefts false-witness blasphemies 20. These are the things which defile a man But to eat with unwashen hands defileth not a man 19 20. It is out of a sinfull heart that all sins proceed as evil thoughts and designs c. Note The heart it self is not here excluded from guilt but included as the defiled and defiling cause of all actual sin 21. Then Jesus went thence and departed into the coasts of Tyre and Sydon 22. And behold a woman of Canaan came out of the same coasts and cried to him saying Have mercy on me O Lord thou Son of David my daughter is grievously vexed with a devil 21 22. Then he went to the borders of Israel near the Heathen Countrey and a heathen Canaanitish or Syropheniâ—ian woman hearing of his fame went to him and begged of him to heal her daughter vexed with a Devil 23. But he answered her not a word And his disciples came and besought him saying Send her away for she crieth after us 24 But he answered and said I am not sent but to the lost sheep of the house of Israel 23 24. Dismiss her that she trouble us not He said My personal Ministery is to be to the straying Jews and not to the Heathens 25. Then came she and worshipped him saying Lord help me 26. But he answered and said It is not meet to take the childrens bread and cast it to the dogs 27. And she said Truth Lord yet the dogs eat the crums which fall from their masters table 25 c. To give that which is designed for Israel to Heathens is but like casting the Childrens bread to Dogs She said It is true Lord and I confess my self to be but as one of the Dogs and claim not the Childrens portion but if I have as dogs the crums that fall they will have never the less 28. Then Jesus answered and said to her O woman great is thy faith Be it unto â—hee even as thou wilt And her daughter was made whole from that very hour 28. Note Great faith maketh men capable of great mercies even of having what they justly desire 29. And Jesus departed thence and came nigh unto the sea of Galilee
man which had not on a wedding garment 12. And he saith to him Friend how camest thou in hither not having a wedding garment And he was speechless 11 12 N. Among the Jews the Marriages of rich men were solemnized with extraordinary pomp and feasting and by the Wedding or festival garment is meant true Faith and Repentance N. 1. Though all must be called in to the Church it is meant that they come as Christians indeed with true Faith and Repentance and dishonour not the Church by worldly common hearts and lives 2. God will find out every Hypocrite in the Church 3. None will be more unexcusable and speechless in judgment than ungodly hypocrites called Christians that live wickedly 4. It is not the Minister that called such nor the company that joyned with them that are blamed 13. Then said the king to the servants Bind him hand and foot and take him away and cast him into outer darkness there shall be weeping and gnashing of teeth 13. Note As it is a double sin to be ungodly after Baptism and in the Church dishonouring the Christian name so such shall have greater punishment than ignorant infidels 14 For many are called but few are chosen 14. For those that are Baptized and called Christians are many but those that have true faith and repentance and godliness and shall be saved are few 15. Then went the Pharisees and took counsel how they might entangle him in his talk 15. The malicious Pharisees consulted how to get some words from him for which they might accuse him 16. And they sent unto him their disciples with the Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men 17. Tell us therefore what thinkest thou Is it lawful to give tribute to Cesar or not 16 17. There were then two parties among the Jews The King Herod's party who were for giving Tribute to the Romans and the Pharisees party that were against the right of it And they sought to ensnare Christ saying It is the part of a Prophet not to fear man how great soever but plainly to speak the truth and we know thou art such an one Therefore tell us c. Note That the Jews fell under the Roman Power by division two brethren striving for the principality And one of them got the better by the Romans help consenting to be tributary under them And his party which ruled were for this Tribute But the party of the other Brother who was overcome took them but for Usurpers and such were the lower sort and many Pharisees So that they thought to draw Christ either to fall under the Roman severity or to lose the Populacy by his answer A way of ensnaring not yet ended 18. But Jesus perceived their wickedness and said Why tempt ye me ye hypocrites 19. Shew me the tribute money and they brought him a peny 20. And he saith to them Whose is this image and superscription 21. They say to him Cesars Then saith he to them Render therefore to Cesar the things that are Cesars and to God the things that are Gods 18 c. He knowing their wicked ensnaring design said ye hypocrites Why come you to ensnare me on pretence of being resolved by me Note That they are three distinct questions 1. Whether it be lawful to pay tribute to Cesar as being an owning of his power 2. Whether it be a duty and 3. Whether Cesar had true right to demand it And Christ was desired to answer the first And he had taught his Disciples how lawful it was for peace to give away their right much more now doth he intimate this to be lawfull for publick peace and safety 2. And the second question is by intimation resolved in the first For if it be lawful publick peace will make it a duty But he answereth so cautelously as not to resolve the third question Whether Cesar had right or were an Usurper and so avoided their snare Some think that Hircanus dedition to the Romans gave them right and others think he represented not the Nation And some think that many years possession gave him right and others say that meer possession without right groweth not to right by time And some think that the Jews so long using Cesars Coyn and Officers signified consent and gave him right And others say That this alone signified but Submission or Non-resistance through disability and not subjection or consent to Government If Cesar were an Usurper paying tribute owned not his right any more than contribution to conquering Soldiers A man may buy his life or peace of a Robber But Christ seemeth to answer but to the question askt him and not to meddle with any more Obj. The Tax intended in the question was that which Cesar alienated from the Temple and therefore the meaning was Is it not Sacriledge to pay that to Cesar that should be paid to God Ans And Christs answer is perfectly suited to such a question as if he had said without determining Cesars right to govern them You need not ask whether you shall pay it to God or to Cesar You may do both if you are able Pay Cesar that which is Cesars and give God nevertheless his due 22. When they had heard these words they marvelled and left him and went their way 22. When they saw they could not ensnare him they went away confounded and disappointed 23. The same day came to him the Sadducees which say there is no resurrection and asked him 24. Saying Master Moses said If a man die having no children his brother shall marry his wife and raise up seed to his brother 25. Now there were with us seven brethren and the first when he had married a wife deceased and having no issue left his wife unto his brother 26. Likewise the second also and the third to the seventh 27. And last of all the woman died also 28. Therefore in the resurrection whose wife shall she be 23 c. These Sadducees were Hereticks that believed no life after this nor Angels nor Spirits and yet professed to believe the five Books of Moses and so pretended Moses words to countenance their foolish error 29. Jesus answered and said to them Ye do err not knowing the scriptures nor the power of God 30. For in the resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven 29 30. You err through the ignorance of your gross and carnal minds and carnally misunderstand the Scriptures and the nature and power of God and so of Spiritual things In the life after this they have not flesh and bloud that lusteth and generateth as here but they are Spiritual substances like the Angels in Heaven that generate not 31. But as touching the resurrection of the dead have ye not read that which was spoken to you by God saying 32. I am the
some thirty some sixty and some an hundred 20. N. All sound Christians are not equally fruitful 2. The quality of the hearts of the hearers causeth the differing success of the same Doctrine or Sermons on different persons 21. And he said to them Is a candle brought to be put under a bushel or under a bed and not to be set on a candlestick 21. God doth not give you more light than others to hide it but to use it for the good of many 22. For there is nothing hid which shall not be manifested neither was any thing kept secret but that it should come abroad 22. Light is for the manifesting of all things and it will manifest all things how dark or secret soever they seem 23. If any man have ears to hear let him hear 23. Let him that hath ears and understanding see that he hear Gods word regardfully with all the serious attention of his heart for it is of greatest concernment to his soul 24. And he said to them Take heed what you hear with what measure ye mete it shall be measured to you and to you that hear shall more be given 25. For he that hath to him shall be given and he that hath not from him shall taken even that which he hath 24 25. See that you set your hearts to the word you hear For as you use Gods word he will use you Learn faithfully and you shall be taught more but if you stifle or neglect the truth your knowledge will be as none or worse than none to you and God may forsake your understandings 26. And he said So is the kingdom of God as if a man should cast seed into the ground 27. And should sleep and rise night and day and the seed should spring and grow up he knoweth not how 26 27. N. Man soweth but God blesseth it and we see it not grow but see that it hath grown Who then shall exact of another an account just when or how he was convetted 28. For the earth bringeth forth fruit of her self first the blade then the ear and after that the full corn in the ear 29. But when the fruit is brought forth immediately he putteth in the sickle because the harvest is come 28. Do your part in sowing and God will prosper it And tho you see not present fruit it will ripen and shew it self last and be rewarded and fully blest 30. And he said Whereunto shall I liken the kingdom of God or with what comparison shall we compare it 31. It is like a grain of mustard-seed which when it is sown in the earth is less than all the seeds that be in the earth 32. But when it is sowed it groweth up and becometh greater than all herbs and shooteth out great branches so that the fowls of the air may lodge under the shadow of it 30 c. You all look for the Kingdom of the Messiah but you mistake in expecting a sudden visible pompous appearance of it It is the Catholick Church for which now I am sowing the seed of the Gospel and seemeth like a grain of Mustard-seed a small inconsiderable thing one of the contemptiblest Societies on Earth But God will prosper this seed so that my Church shall become so conspicuous and eminent that Princes and Nations and worldly men shall be glad for their interest to have the name of Christians and to be under the protection of the Christian Powers 33. And with many such parables spake he the word to them as they were able to bear it 34. And without a parable spake he not to them and when they were alone he expounded all things to his disciples 33 34. He spake to them according to their low capacities as to Children by familiar comparisons further teaching the sence of all to those that as Scholars came to learn of him 35. And the same day when even was come he saith to them Let us pass over unto the other side 36. And when they had sent away the multitude they took him even as he was in the ship and there were also with him many other little ships 37. And there arose a great storm of wind and the waves beat into the ship so that it was now full 38. And he was in the hinder part of the ship asleep on a pillow and they awake him and say to him Master carest thou not that we perish 35. c. N. God raiseth dangers to shew us our weakness and his power in our deliverance 2. They are safe who are in the same ship with Christ 3. Yet Christ seemeth for a time to neglect us in our dangers as if he cared not what became of us 39. And he arose and rebuked the wind and said to the sea Peace be still and the wind ceased and there was a great calm 4. And he said to them Why are ye so fearful How is it that ye have no faith 41. And they feared exceedingly and said one another What manner of man is this that even the wind and the sea obey him 39. c. N. All things obey Christ save voluntary sinners 2. It is but a word of his that is needful to allay all our dangers 3. Too much fear sheweth too little faith Trusting Christ is the cure of such fear 4. How greatly should he be reverenced and obeyed by man whom wind and seas and all creatures must obey CHAP. V. 1. ANd they came over to the other side of the sea into the Countrey of the Gadarenes 2. And when he was come out of the ship immediately there met him out of the tombs a man with an unclean spirit 3. Who had his dwelling among the tombs and no man could bind him no not with chains 4. Because that he had been often bound with fetters and chains and the chains had been plucked asunder by him and the fetters broken in pieces neither could any man tame him 5. And always night and day he was in the mountains and in the tombs crying and cutting himself with stones Matth. 8.28 tells us that they were two which Mark denieth not tho he mention but one 6. But when he saw Jesus afar off he ran and worshipped him 6. Devils worship is but a constrained confession of Christs power over them 7. And cried with a loud voice and said What have I to do with thee Jesus thou Son of the most high God I adjure thee by God that thou torment me not 7. N. It is no wonder if malicious hypocrites abuse the name of God by Excommunications and reproaching of his truest servants when the Devil durst use Gods name to adjure Christ himself 8. For he said to him Come out of the man thou unclean spirit 8. N. It appeareth that Devils are not always just in the same condition but when they are restrained from going about to do mischief it is to them an imprisonment and tornment as it is to a Wolf to be tyed up from killing sheep
ANd he began to speak unto them by parables A certain man planted a vineyard and set an hedge about it and digged a place for the wine-fat and built a tower and let it out to husbandmen and went into a far countrey 2. And at the season he sent to the husbandmen a servant that he might receive from the husbandmen of the fruit of the vineyard 3. And they caught him and beat him and sent him away empty 4. And again he sent unto them another servant and at him they cast stones and wounded him in the head and sent him away shamefully handled 5. And again he sent another and him they killed and many others beating some and killing some 1. See on Matth. 21. Note Who did this Answer The only national Church on Earth 2. Did they cease upon this warning of Christ Ans No but do worse 3. Why did they do â—t Ans Through folly and wickedness 4. The things that have bin are This is no strange thing yet on Earth 6. Having yet therefore one son his well-beloved he sent him also last unto them saying They will reverence my son 7. But those husbandmen said amongst themselves This is the heir come let us kill him and the inheritance shall be ours 8. And they took him and killed him and cast him out of the vineyard 8. Note No wonder that no innocency or worth can preserve his Ministers from their rage and from being cast out of the Vineyard 9. What shall therefore the Lord of the vineyard do he will come and destroy the husbandmen and will give the vineyard unto others 9. He will destroy these Jewes and call the Gentiles to become his Church 10. And have ye not read this scripture The stone which the builders rejected is become the head of the corner 11. This was the Lords doing and it is marvellous in our eyes 10. Psal 118. Isa 28.16 12. And they sought to lay hold on him but feared the people for they knew that he had spoken the parable against them and they left him and went their way 12. N. That which is spoken against bad men enrageth them be it never so true and necessary 13. And they send unto him certain of the Pharisees and of the Herodians to catch him in his words 14. And when they were come they say unto him Master we know that thou art right and carest for no man for thou regardest not the person of men but teachest the way of God in truth Is it lawful to give tribute to Caesar or not 13. They send those that thought Caesar an Usurper or at least had no right to that sort of tribute alienated from the Sanctuary and the Herodians that werâ— for Caesars right Note They give Christ a flattering Character to ensnare him 15. Shall we give or shall we not give 16. But he knowing their hypocrisie said to them Why tempt ye me bring me a penny that I may see it And they brought it and he said to them Whose is this Image and superscription and they said to him Caesars 17. And Jesus answering said unto them Render to Caesar the things that are Caesars and to God the things that are Gods And they marvelled at him 15. See on Math. 21. Note We are not bound to answer directly to all such insnaring questions nor to satisfy the Tempters 18. There came unto him the Sadduces who say there is no Resurrection and asked him saying 19. Master Moses wrote to us If a mans Brother die and leave his wife behind and have no Children that his brother should take his wife and raise up seed to his brother 20. Now there were seven brethren the first took a wife and dying left no seed 21. And the second took her and dying left no seed and the third likewise 22. And the seven had her and left no seed Last of all the woman dyed also 23. In the Resurrection therefore when they shall rise whose wife shall she be of them for the seven had her to wife 23. Erroneous Men from one false supposition infer many that are worse 24. And Jesus answering said to them Do ye not therfore err because ye know not the Scriptures neither the power of God 25. For when they shall rise from the dead they neither marry nor are given in marriage but are as the Angels of God which are in heaven 24. Carnal Men think Carnally of things Heavenly Spiritual Glorified bodies are like Angels and as they die not so they generate not any more than they nor eat and drink as here 26. And as touching the dead that they rise have ye not read in the book of Moses how in the bush God spake unto him saying I am the God of Abraham and the God of Isaac and the God of Jacob 27. He is not the God of the dead but the God of the living ye therefore do greatly err See on Matth. 22. 28. And one of the Scribes came and having heard them reasoning together and perceiving that he had answered them well asked him Which is the first commandment of all 29. And Jesus answered him The first of all the commandments is Hear O Israel the Lord our God is one Lord. 30. And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy strength this is the first commandment 31. And the second is like namely this Thou shalt love thy neighbour as thy self there is none other commandment greater than these Note Love is the most full and final act of the Soul It is the total inclination and adherence of the will to God as God the infinite good and to Man for his sake as far as his Conformity to God hath made him amiable It fervently riseth towards God here by desire and seeking and fully delighteth in him hereafter 32. And the Scribe said unto him Well Master thou hast said the truth for there is one God and there is none other but he 33. And to love him with all the heart and with all the understanding and with all the soul and with all the strength and to love his neighbour as himself is more than all whole burnt-offerings and sacrifices 34. And when Jesus saw that he answered discreetly he said unto him Thou art not far from the kingdom of God And no man after that durst ask him any question 34. Note If the confession of these two great commands was a matter to greatly esteemed both of Christ and by this Scribe how greatly do they differ from Christ who besides the profession of the whole Baptismal faith and Covenant require abundance of unnecessary or uncertain things to Church Communion and concord if not to Salvation 35. And Jesus answered and said while he taught in the temple How say the Scribes that Christ is the son of David 36. For David himself said by the holy Ghost The Lord said to my Lord Sit thou on
and the powers that are in Heaven shall be shaken 26. And then shall they see the Son of man coming in the clouds with great power and glory See Matth. 24.29 30. 27. And then shall he send his angels and shall gather together his elect from the four winds from the uttermost part of the earth to the uttermost part of heaven See Matth. 24.31 28. Now learn a parable of the fig tree when his branch is yet tender and putteth forth leaves ye know that summer is near 29. So ye in like manner when ye shall see these things come to pass know that it is nigh even at the doors 30. Verily I say to you that this generation shall not pass till all these things be done 31. Heaven and earth shall pass away but my words shall not pass away 29.30 Expect the destruction of Jerusalem when ye see these signs And doubt not of my Word Some now alive shall live to see it It was not 40 years 32. But of that day and that hour knoweth no man no not the angels which are in heaven neither the Son but the Father 32. But these things not coming discernibly as effects of natural causes neither Angels nor Christ as man can foretel just the day and hour because they depend on the meer will of God 33. Take you heed watch and pray for ye know not when the time is 33. It is kept unknown to you that you may watch and pray and be still prepared 34. For the Son of man is as a man taking a far journey who left his house and gave authority to his servants and to every man his work and commanded the porter to watch 35. Watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the cock crowing or in the morning 36. Lest coming suddenly he find you sleeping 37. And what I say to you I say to all Watch. 34. So long shall Christ be out of sight that he will seem to men as one in a far Country But see that you do the work he set you and watch for his coming in a wakeful prepared state continually This is my charge to you and to all Note It occasioneth great perplexity to the Readers here and Matth. 24. that the destruction of Jerusalem and the final coming of Christ seem to be set so near together as if the latter were to come soon after the former V. 24. In those days or Immediately which causeth them to expound the latter part allegorically as meaning only the great commotions in Judaea Which seemetth a very hard exposition of Christs coming with his Angels visibly in the Clouds and gathering his Elect from the four ends of Heaven c. The apparition to Constantine and the powerful deliverance of the Christians from Heathen rage is less harsh than this But 1. things of greatest distance may be quickly set together in Writing and the questions may occasion the Conjunction 2. Christ spake for all Ages as well as for them 3. A thousand years with the Lord is as one day 4. And it is undeniable that the Writers gave us not just all the words that Christ spake For 1. he spake in Caldee and they translate them into Greek 2. In this and other instances their words oft differ among themselves 3. They profess to omit much that Christ said 4. They place his words oft in divers orders Therefore we must not gather any thing from a word or from the omission of a clause which contradicteth the scope of the Text and the certain truth CHAP. XIIII 1. AFter two days was the feast of the passover and of unleavened bread and the Chief Priests and the Scribes sought how they might take him by craft and put him to death 2. But they said not on the feast day lest there be an uprore of the people 2. They feared the peoples rescuing him 3. And being in Bethany in the house of Simon the leper as he sat at meat there came a woman having an Alablaster box of ointment of spikenard very precious and she break the box and poured it on his head 3. Note This Simon it is most like having been cured by him of a Leprosie shewed his thankfulness in entertaining him 2. Bethany like the Villages near London contained a large circuit of ground it being usual for Citizens so to set their Country-houses and for such grounds to be so populous 3. It was a Cruise of precious Spike Oyl shaken and poured out 4. And there were some that had indignation among themselves and said why was this wast of the oinment made 5. For it might have bin sold for more then three hundred pence and have been given to the poor and they murmured against her 4. Note Whether it was any beside Judas is doubtful Mans wit is apt to be censorious against good works on pretence of some good which they more value 2. Three hundred pence of theirs is as Budeus and Beza calculate fifty two French Crowns and a half A Crown is 6 s. 8 d. our Noble 6. And Jesus said let her alone Why trouble ye her she hath wrought a good work on me 7. For ye have the poor with you always and when soever ye will ye may do them good but me ye have not always 6. Note That is not best at one time that is best at another but every thing in its season 8. She hath done what she could she is come aforehand to anoint my body to the burying 9. Verily I say to you Wheresoever this Gospel shall be preached throughout the whole world this also that she hath done shall be spoken of for a memorial of her 9. Note The greatest honouring of Christ tendeth to our own greatest honour tho despised at present by the prophane 10. And Judas Iscariot one of the twelve went unto the chief priests to betray him to them 10. Note The Devil draweth sinners to be the seekers of their own temptation sin and misery 11. And when they heard of it they were glad and promised to give him money And he sought how he might conveniently betray him 11. Note 1. The wicked are glad to be assisted in sin 2. Money is the bait of wickedness and blood 3. When the heart once consenteth to sin men study how to accomplish it 12. And the first day of unleavened bread when they killed the passover his disciples said unto him where wilt thou that we go and prepare that thou mayest eat the passover 13. And he sendeth forth two of his disciples and saith unto them Go ye into the city and there shall meet you a man bearing a pitcher of water follow him 14. And wheresoever he shall go in say to the goodman of the house The Master saith where is the guest chamber where I shall eat the passover with my disciples 15. And he will show you a large upper room furnished and prepared there make ready for
Nations are joyned in happiness or misery hereafter as rewarded in the relations in which they did good or evil 24. And he cryed and said Father Abraham have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue for I am tormented in this flame 24. Note 1. The Parable speaketh metaphorically of Souls as if they had Tongues which signified no more than they have a torment suitable to their kind 2. Voluptuous rich men would shorrly beg even for a very little and that of those whom they here despised if they could help them 3. By flame is meant a means of torment 25. But Abraham said Son remember that thou in thy life time receivedst thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented 25. Thou hadst that which thou didst chuse Thou didst prefer fleshly pleasure before the hopes of Heaven and thou hast had them And Lazarus submitted to sufferings on Earth for the hopes of Heaven which he preferred and he hath now his choice Note 1. God doth not damn any man for his being rich but for being sensual and preferring self-pleasing before his Salvation Nor doth he save any for having suffered in this World but for preferring God and Heaven before prosperity and ease and for suffering to attain Salvation 2. The next life will set all straight and tell us who made the wisest choice and were indeed the happy men 26. And besides all this between us and you there is a great gulf fixed so that they which would pass from hence to you cannot neither can they pass to us that would come from thence 26. Heaven and Hell may have some knowledge of each others case but no access for converse Damnation is a remediless state The damned may wish for ease and help and mercy but shall have none 27. Then he said I pray thee therefore father that thou wouldest send him to my fathers house 28. For I have five brethren that he may testifie unto them lest they also come into this place of torment 27. O send him to my Brethren on Earth to tell them what I suffer and why that they may not come hither who are yet recoverable and in a state of hope though my case be desperate Note Whether the damned retain any love to and care of their Brethren on Earth or whether this be spoken only to explain their condition here is uncertain 29. Abraham saith unto him They have Moses and the Prophets let them hear them 29. The God of Wisdom and Power hath determined of the way and means of converting men which is by his Word and Ministers and not by Messengers from the Dead If they will be saved it must be by God's appointed Means and not any other 30. And he said Nay Father Abraham but if one went unto them from the dead they will repent 30. Sure such an Apparition would convince them and affright them to Repentance 31. And he said unto him If they hear not Moses and the prophets neither will they be perswaded though one rose from the dead 31. If it were so God will not change his way of Salvation to persuade wilful sensual sinners But it is not so for God's Word and Ministers are a more suitable means of converting sinners than a man would be from the dead God will bless his own Means And affrighting men will not renew their Natures and kindle in them a Love to God and Holiness And how little should we know whether one from the Dead were a Devil or a credible Messenger and whether he said true or false Should he dwell with us as long as Ministers do men would again despise and persecute him Should he come but once it would not equal the daily sollicitations of God's Ministers Will one from the Dead heal all Diseases with a word and raise the Dead and send down the Holy Ghost on all the Faithful and give such proof of his Truth as the Prophets and Christ and the Apostles have done Will his words have more Light and Power than God's Word hath Or would not your fleshly Brethren accuse him of scandalizing and slandering the Soul of their noble deceased Brother for telling them he is in Hell and persecute him if he were within their power Note Christians remember with thankfulness that you have a far better means for your Salvation than one from the Dead would be and use it accordingly CHAP. XVII 1. THen said he unto his disciples It is impossible but that offences will come but wo unto him through whom they come 2. It were better for him that a milstone were hanged about his neck and he cast into the sea than that he should offend one of these little ones 1 2. It is a thing that will certainly come to pass and must be expected that divers hinderances and oppositions will meet men to keep them from Faith and Holiness and that by divers sorts of persons But the sin of such hinderers is heinous tending to oppose the Gospel of Salvation and to damn Souls and woe to them that by their malignity do thus serve Satan against Christ 2. They may blindly flatter themselves by malice or false reasoning or worldly interest but their case is more miserable than if they were drowned in the depth oâ— the Sea 3. Take heed to your selves If thy brother trespass against thee rebuke him and if he repent forgive him 4. And if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him 3 4. Take heed that you hinder not any man in the matters of his Salvation by persuasion example or persecution But if any man offend you by sin or injury reprove him and if he repent forgive him Note 1. The meaning is not that the mock-repentance of one that will seven times a day commit gross sins or injury and say I repent when it is notorious that he doth not should be forgiven for an hypocritical word But that True Repentance should be accepted how oft soever men offend Qu. Must we not forgive men unless they confess and repent Ans There are several degrees of forgiveness 1. We must so far forgive the impenitent as to love them as men and desire and endeavour their good without revenge 2. But we must forgive none but the penitent so far as to take them into the special Love which belongeth to Christian Friends But then it supposeth that the fault be gross sin and not an injury by tolerable Errour which he is not convinced of nor can be 5. And the apostles said unto the Lord Increase our faith 5. Seeing it is by Faith that we must do Miracles and must be saved Give us more Faith 6. And the Lord said If ye had faith as a grain of mustard-seed ye might say unto this sycamine tree Be thou plucked up by
to confirm their Faith Amen THE GOSPEL According to St. JOHN CHAP. I. IN the beginning was the WORD and the WORD was with God and the WORD was God 2. The same was in the beginning with God 1 2. The WORD which hath been since incarnate was in the Beginning before the world was made And this WORD was with God yea the WORD was God Thus this same WORD was in the Beginning of Time and causality with God being God 3 All things were made by him and without him was not any thing made that was made 3. He was a causal beginning to the whole Creation for all things were made by him nothing was made without him by the Father in creating or forming the World 4 In him was LIFE and the LIFE was the LIGHT of men 4. Being GOD and one with the Father he was especially LIFE even in and with the Father the Infinite Eternal self-living God and so he was Radically and Communicatively LIFE to the World even Intellectual Life by which he is the LIGHT of man as Intellectual and as Taught by Revelation Note It is usual with the Scripture and School Divines to ascribe by some eminency of attribution LIFE and POWER to the FATHER LIGHT and WISDOME to the Son and LOVE JOY and PERFECTIONS to the Holy Ghost yet so that the same also are attributed to each person in Common And so the WORD is said here to have LIFE as one with the Father and yet eminently to be this LIFE by the way of Intellective LIGHT and Illumination 5 And the LIGHT shineth in darkness and the darkness comprehended it not 5 And this LIGHT shineth communicatively unto this darkned World which receiving it but according to the mode and disposition of the receivers through their wilfull resistance receiveth the Illumination and Teaching so defectively as that most in Judea and elsewhere remain in darkness still 6 7 8. There was a man sent from God whose name was John The same came for a witness to bear witness of the Light that all men through him might believe He was not that Light but was sent to bear witness of that Light 6 7 8. God sent John Baptist before us as Elias to Preach Repentance and Faith in the Messiah as ready to appear and as a witness from God to prepare and call the Jews to receive him that was the true LIGHT of the World which himself was not 9 That was the true LIGHT which lighteth every man that cometh into the world 9. He is the true LIGHT who giveth all the world that Light which they do enjoy As the Lord and Spring of Nature he giveth all men their Intellectual Natural Light And as the Repriever and Restorer of blinded Intellects he giveth all men that measure of moral and restored Light and Revelation which they have 10 He was in the World and the World was made by him and the world knew him not 10. He was in the World in a more excellent manner than the Soul is in the Body for the world was made by him and therefore maintained by him and he at last appear'd to the world incarnate and yet the world knew him not in either of his apparances 11 He came unto his own and his own received him not 11. He came in flesh to his people the Jews and they not believing him received him not 12 But as many as received him to them gave he power to become the sons of God even to them that believe on his Name 12. But to as many as took him by unfeighed Consent for their Lord and Saviour even to them that believing him to be the Son of God and true Messiah did place all their trust in him for reconciliation with God and for Salvation to all these he gave Right to the State and dignity of Adoption which he purchased even to be the Sons of God as united to him and Heirs of the heavenly Glory 13 Which were born not of blood nor of the will of the flesh nor of the will of man but of God 13. Who as Children have a like nature communicated from the Parents so have a nature Holy and Divine by spiritual Life Light and Love inclined to do the will of God and to desire things Holy and Heavenly which nature is not produc't of meer natural generation nor of fleshly appetite and senses nor of any meer humane Documents or Laws but is the effect of Gods Grace by his sanctifying Spirit 14 And the WORD was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth 14. And the word that made the World assumed humane nature in which he dwelt as a better Tabernacle than that of shadows and we saw his Glory appearing in this Tabernacle in his Heavenly doctrine Life Mâ—â—acles and Transfigurations which shewed him to be the only begotten of the Father Glorious in the fulness of Grace and Truth which the shaddowy Tabernacle and Ceremonies did but prefigure 15 John bare witness of him and cried saying This is he of whom I spake He that cometh after me is preferred before me for he was before me 15. John pointed to him saying This is he even the King of Israel Though I am before him in time in my Ministry he is before me in Dignity and was before me in time also 16 And of his fullness have all we received and grace for grace 16. And as he is full of Wisdom and love of grace and spiritual life he as our Head communicateth so much as is meet for us and we receive greater measâ—â—e than were given under the Law even measures answerable to his new appearance and Covenant 17 For the Law was given by Moses but grace and truth came by Jesus Christ 17. For though Moses delivered legal Precepts Types and Ceremonies it is by Jesus Christ that we have Gâ—ace both for holiness and pardon and by him are the Real sâ—bstances which those shadoâ—s typified The measâ—â—e of Grace that the â—aithful had under the Law was through him the promised Messiah and the fuller measure under the Gospel is by his fuller access and communication to us as the Image on the Wax answereth that on the Sâ—gnet 18 No man hath seen God at any time the only begotten Son who is in the bosom of the Father he hath declared him 18. How little should we have known of God whom no man ever saw if his Son that is in the bosom of the Father had not declared him and his will to man Note I know not whether these words were the words of John the Baptist or the Apostles 19 And this is the record of John when the Jews sent Priests and Levites from Jerusalem to ask him Who art thou 20 And he confessed and denied not but confessed I am not the Christ 21 And they asked him What then Art thou Elias And he saith I am not Art thou
in Religion instead of great and needful things 21. Jesus saith unto her Woman believe me the hour cometh vvhen ye shall neither in this Mountain nor yet at Jerusalem Worship the Father 21. Alass poor woman hast thou not greater matter than Ceremony even the Place of Worship to mind Believe me that time is hard at hand when Jerusalem shall be destroyed and you scattered and a better way of Worship setled so that you shall no more keep up your Ceremonious Worship either at Shiloh or Jerusalem 22. Ye vvorship ye knovv not vvhat vve knovv vvhat vve Worship For Salvation is of the Jevvs 22. You worship ignorantly and corruptly you know not what ever since the Captivity of the Ten Tribes and you strive about the Place and Ceremonies when you have more need to learn who he is that you must worship It is of the Tribe of Judah that the Saviour cometh who must teach you how to worship God and this the Jews do rightly believe and own none in Worship but the true God 23. But the hour cometh and novv is vvhen the true Worshippers shall vvorship the Father in Spirit and in Truth For the Father seeketh such to worship him 23. The time is now at hand yea come when true Worshippers shall not take up with shadows nor worship God by Mosaical Ceremonies or Samaritane Traditions but with that spiritual Worship which Types and Ceremonies did signifie even from the Spirit of God within them as their Principle and according to the spiritual Law or Word as their Rule and not with bodily Exercise that profiteth nothing 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth 24. Acceptable Worship must be suited to the God you worship and therefore they that worship him must worship him spiritually and not by Jewish Ceremony because he is a Spirit N. Though Spirit signifie a Nature more excellent than Body yet that and all human Words are too low to speak the Essence of God any otherwise than Analogically or Metaphorically for God is above all our formal Conceptions or Expressions but created Spirits being the highest created Beings known to us and our souls of that nature they are the clearest Glass in which we can know God and though the word Spirit first signifie created Spirit it doth transcendently eminently signifie the Infinite Father of Spirits and we can say nothing higher of Gods Essence than that he is this Infinite perfect transcendent Spirit what our best Conceptions of a Spirit are I have opened in Methodo Theologiae c. 25. The Woman saith unto him I know that Messias cometh who is called Christ when he is come he will tell us all things 25. N. Even the Samaritans expected the Messiah But with misconceivings of him 26. Jesus saith unto her I that speak to thee am he 26. N. Why did Christ tell that to this woman which he forbad others to tell abroad Ans He knew where and when it was seasonable and would do more good than harm 27. And upon this came his Disciples and marvelled that he talked with the Woman yet no man said what seekest thou or why talkest thou with her 27. Tho they presumed not to ask him why yet they thought it strange that he should talk so long with one woman 28. The Woman then left her Water-pot and went away into the City and saith to the Men 29. Come see a man which told me all things that ever I did Is not this the Christ 28. Telling her her secrets perswaded her to believe him saying I am he 30. Then they went out of the City and came unto him 31. In the mean time his Disciples prayed him saying Master eat 32. But he saith to them I have meat to eat that ye know not of 33. Therefore said the Disciples one to another hath any man brought him ought to eat 34. Jesus saith to them my meat is to do the will of him that sent me and to finish his work 30. c. N. The converting of one Soul was more pleasing to Christ than his natural food and so must it be to us He that loveth God and Christ and the Holy Ghost and the Church must rejoyce when there is one more converted to please and worship God to honour Christ and his Spirit to encrease the Church He that loveth his Country must rejoyce that one more is made a blessing to it when the wicked are it's enemies He that loveth Souls will rejoyce in that Grace which is better to them than all riches He that loveth Gods Word will rejoyce in it's success He that loveth Heaven will be glad that there is one more to possess it He that loveth himself aright will be glad that there is one more made like him to love him and pray for him And he that hateth Sin and Satan will be glad that there is one less to serve him 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest 35. You rejoyce that within four months it will be harvest And shall not I rejoyce to see the harvest of my husbandry even at hand in the conversion of many Souls to God 36. And he that reapeth receiveth wages and gathereth fruit unto life eternal that both he that soweth and he that reapeth may rejoyce together 36. And as I sow the seed so you that I shall senâ— out as Apostles shall see and reap more plenteous fruit hereafter and shall for your labour under me be well rewarded that I that have sowed and you that reap may rejoyce together in the success 37. And herein is that saying true One soweth and another reapeth 38. I have sent you to reap that whereon ye bestowed no labour Other men laboured and ye are entred on their labours 38. The Prophets and John and I after all have sowed the seed and been at the costliest labour and yet it is you that must see the success in gathering the universal Church when I that labour'd and suffer'd am gone 39. And many of the Samaritans of that City believed on him for the saying of the woman which testifyed He told me all that ever I did 39. N. That to believe in Christ by the means of mens credible testimony of his Words and Miracles is not as many falsly say to resolve our faith into the credit of man and to make it a meer humane Faith They that believe Apostles who said they saw Christs Miracles Resurrection and Ascention believe by a divine Faith on the same evidence that the Apostles were convinced by but not conveyed by the same means what they received by their eyes and ears immediately we receive mediately by their report living at a distance So that their testimony is not believed instead of Christs nor instead of evidence of his truth but as the conveyance of this
and I work 17. To save the aâ—licted is a work beseeming my Father and Me whom you oppose 18. Therefore the Jews sought the more to kill him not only because he had broken the Sabbath but said also that God was his Father making himself equal with God 18. N. Malignants zeal fathereth even error and persecution on God 19. Then answered Jesus and said to them verily verily I say unto you The Son can do nothing of himself but what he seeth the Father do For what things soever he doth these also doth the Son likewise 19. I tâ—ll you by condemning my Works you condemn my Fathers also For I do nothing but what I know he doth and approveth and he doth them in and by me and I do nothing without him 20. For the Father loveth the Son and sheweth him all things that he doth and he will shew him greater things than these that ye may marvail 20. For the Fathers infinite Love communicateth to the Son that Wisdom and Power by which he doth all that the Father doth and by which you shall see greater things than these and wonder 21. For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will 21. As the Father is the Lord of Life and giveth and restoreth life at his pleasure so also doth the Son 22. For the Father judgeth no man but hath commâ—tted all Judgment to the Son 22. For the Father as meer Creator according to the Law of Innocency judgeth no man but hath given up the Government of this World to the Son as Redeemer to judg them as ransomed according to that Law and Measure of Grace which they are under 23. That all men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father who hath sent him 23. And so it is by honouring the Son that the Father will be honoured and by dishonouring him the Father is dishonoured 24. Verily verily I say to you He that heareth my word and believeth on him that sent me hath everlasting Life and shall not come into condemnation but is passed from death to life 24. I tell you if you hear my word obediently and shall believe on God the Father as sending me on the Office of a Saviour you shall have everlasting life by my Merits and Gift and shall not be condemned 25. Verily verily I say to you The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live 25. I tell you that the hour is coming yea now is already come in which it shall appear that the Son of God hath the power of Life and Death Natural Spiritual and Eternal and that they that are dead in Sin and Unbelief shall hear his Gospel and be regenerate and made alive to God and that natural Life shall be restored by him to some Bodies at his own Resurrection and to all at last when he shall effectually call up all the dead to Judgment 26. For as the Father hath life in himself so hath he given to the Son to have life in himself 26. As the Father is essential underived self-â—se communicating life to Creatures So is the Son as God and as Redeemer hath the power of giving Life from himself to the redeemed 27. And he hath given him Authority to execute Judgment also because he is the Son of God 27. And as Redeemer being the Son of God in his Divine Nature and his humane Nature advanced into personal Union with the Divine he hath Authority given him to Govern the World and according to the Law of Grace to do justice for the faithful and against the impenitent unbelievers 28. Marvel not at this for the hour is coming in which all that are in their Graves shall hear his Voice 29. And shall come forth They that have done good to the Resurrection of Life and they that have done evil to the Resurrection of Damnation 28 29. Let not this seem incredible to you For the hour is coming in which the Bodies now turned to dust shall by the Souls return be revived and hear his voice that calls them up And there shall be a Resurrection of the just and unjust They that have done good according to the tenor of that Law of Grace which they were under shall come forth to a life of happiness and they that have done evil violating the conditions of life in that Law to the Resurrection of damnation 30. I can of my own self do nothing As I hear so I judg and my judgment is just because I seek not my own will but the will of the Father who hath sent me 30. I am not to judge according to the weakness of humanity as Princes govern I do nothing but according to Divine infallible decree and appointment which I assuredly know And my judgment is just because I seek not my own humane will as my rule or end but the will of my Father who sent me that is my Rule and End 31. If I bear witness of my self my witness is not true 32. There is another that beareth witness of me and I know that the witness which he witnesseth of me is true 31 32. If I had no testimony but my own word you were not to take it for credible truth But there is another who giveth you convincing evidences of his truth even my Father by his Voice from Heaven and by his Spirit and Works 33. He sent to John and he bare witness to the truth 34. But I receive not Testimony from Man But these things I say that ye might be saved 33.34 You sent to John and he told you of me as the Messiah I need not his or any mans testimony But it nearly concerneth your own safety to believe him 35. He was a burning and a shining light and ye were willing for a season to rejoyce in his light 35. God set him up to be as a burning and shining light to lead you out of darkness to the Kingdom of the Messiah which you expected And a while you gladly heard that news and were baptized by him Till you were told that I am he and then you turned back 36. But I have greater witness than that of John for the works which the Father hath given me to finish the same works that I do bear witness of me and that the Father hath sent me 36. N. For these works could not be done but by Gods power and will who will not be the worlds deceiver 37. And the Father himself who sent me hath born witness of me Ye have neither heard his voice at any time nor seen his shape 38. And ye have not his word abiding in you For whom he hath sent him ye believe not 37 38. By a voice from Heaven God testified me to be his beloved Son But indeed you were not the persons that heard it For you
never heard his voice nor saw his appearance nor understand or belive his Word Else you would believe on me that am sent by him 39. Search the Scriptures for in them ye think ye have eternal life and they are they that testify of me 39. You own the authority of Moses and the Prophets and look to have eternal Life by keeping their word search their Writings and you will find that they testifie of me 40. And ye will not come to me that ye might have life 40. And though they tell you that it is in and by me that this Life must be attained ye will not believe in me and come to me that you may attain it 41 42. I receive not honour from Men But I know you that ye have not the love of God in you 41 42. It is not the applause of men that I seek for but your own Salvation But I know for all your boasting of being the peculiar people of God you are indeed no true lovers and obeyers of God 43. I am come in my Fathers Name and ye receive me not If another shall come in his own name him will ye receive 43. I come with testimony from Heaven of the mission and approbation of my Father and this prevaileth not against your prejudice to believe me But when a deceiver shall come with ostentation without any evidence from God and shall promise you a temporal Kingdom you will take him for the Messiah 44. How can ye believe who receive honour one of another and seek not the honour which cometh from God only 44. How can you receive the Messiah sent from God who do not seek and trust to Gods approbation and his way of saving you but must have a worldly Kingdom and be saved and advanced after the manner of worldly men and look for a Saviour suited to such ends 45. Do not think that I accuse you to my Father There is one that accuseth you even Moses in whom ye trust 46. For had ye believed Moses ye would have believed me for he wrote of me 47. But if ye believe not his writings how shall ye believe my words 45 46 47. I say not all this as if I come to be your accuser to my Father Even Moses in whom you trust will accuse you had you understood and believed the Prophesies and Types of Moses ye would have believed me For it is me that they all speak of and point you to But if you will not be convinced by his Writings whom you glory in no wonder if you reject my words CHAP. VI. 1. AFter these things Jesus went over the Sea of Galilee which is the Sea of Tiberias 2. And a great multitude followed him because they saw his miracles which he did on them that were diseased 1 2. N. The first motives that draw men toward Christ are usually such as nature it self is somewhat capable to esteem and judge of such as Miracles are 3. And Jesus went up into a Mountain and there he sat with his Disciples 4. And the Passover a Feast of the Jews was nigh 5. When Jesus then lift up his eyes and saw a great company come unto him he saith to Philip whence shall we buy bread that these may eat 6. And this he said to prove him for he himself knew what he would do 3. c. N. Christs relief of Bodies was in love to Boâ—ies and Souls 2. Christs questions were to instruct the hearers and not himself 7. Philip answered him two hundred penny worth of bread is not sufficient for them that every one may take a little 7. N. Philips sense of the difficulty was a preparation to the value of the Miracle 8. One of the Disciples Andrew Simon Peters Brother saith to him 9. There is a Lad here which hath five Barley Loaves and two small Fishes but what are they among so many 8 9. N. It was not delicious fare but Barley Bread and two Fishes that Christ used a Miracle about 10. And Jesus said make the Men sit down Now there was much Grass in the place so the Men sat down in number about five thousand 11. And Jesus took the Loaves and when he had given thanks he distributed to the Disciples and the Disciples to them that were set down and likewise of the Fishes as much as they would 10 11. N. If Christ would not distribute Barley Bread and that Miraculously till he had given thanks not deterred by the suspicioâ—s of a Riot or Conventicle sure we should imitate him in our ordinary repast and eat and drink to the glory of God in a holy thankfulness for his liberallity When they were filled he said to his Disciples gather up the fragments that remain that nothing be lost 13. Therefore they gathered them together and filled twelve Baskets with the fragments of the five barly loaves which remained over and above to them that had eaten 12 13. N. To loose any of our useful food is a sin against God Where there is the greatest plenty no fragments should be lost while the poor do need it How much less should we lose Gods word or helps or our time or any such greater mercies 14. Then those men when they had seen the Miracle which Jesus did said This is of a Truth that Prophet which should come into the World 14 N. A Miracle done upon five thousand at once made a common Conviction of them that Christ was the Messiah or a great Prophet 15. When Jesus therefore perceived that they would come and take him by force and make him a King he departed again into a Mountain himself alone 15. N. When they would have made a Captain and visible Monarch of him he shunned it and avoided them 16. And when Even was now come his Disciples went down unto the Sea 17. And entred into a Ship and went over the Sea towards Capernaum And it was now dark and Jesus was not come to them 18. And the Sea arose by reason of a great wind that blew 19. So when they had rowed about twenty five or thirty furlongs they see Jesus walking on the Sea and drawing nigh to the Ship and they were afraid 20. And he saith to them It is I be not afraid 16 c. N. This Miracle shewed Christ to be above nature 21. Then they willingly received him into the Ship and immediately the Ship was at the land whither they went 21. N. They might well be glad to receive him that could rule Sea and Land 22. The day following when the People which stood on the other side of the Sea saw that there was none other boat there save that one whereinto his Disciples were entred and that Jesus went not with his Disciples into the boat but that his Disciples were gone away alone 23. Howbeit there came other boats from Tiberias nigh unto the Place where they did eat bread after that the Lord had given thanks 24. When the people therefore saw that Jesus
him that sent me 45. And he that seeth me seeth him that sent me 44. To believe in me is not to take my own testimony but Gods that sent me and so is ultimately to believe on him And it is Gods power that you see when ye see my works 46. I am come a light into the world that whosoever believeth on me should not abide in darkness 46. The world is in darkness and I am sent to be their Light and Teacher to bring them out of it even from the darkness of Atheism Heathenisms Infidelity and unrighteousness 47. And if any man hear my words and believe not I judg him not for I came not to judg the world but to save the world 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judg him in the last day 47. It is not the work that I came for into the world to accuse men as their enemy for rejecting my Word The final rejecters of it will be condemned but not so much by my accusation as by the evidence of Truth and Divine Attestation in the word which they rejected N. It is usual in the Gospel for a comparative negation to be expressed positively as I judg him not that is not chiefly care not Labour not for the food that perisheth that is comparatively let it be least and last Many such there are 49. For I have not spoken of my self but the Father which sent me he gave me a commandment what I should say and what I should speak 50. And I know that his commandment is life everlasting whatsoever I speak therefore even as the Father said unto me so I speak 49 50. It is not the meer word of me as a man but Gods word spoken by me by his command which I have preached And his Word is the cause of and guide to everlasting life N. Christ as man was under a peculiar Law of mediation proper to himself CHAP. XIII NOW before the feast of the Passover when Jesus knew that his hour was come that he should depart out of this world unto the Father having loved his own which were in the world he loved them unto the end 1. The foreknowledge of his approaching departure to the Father caused him in this special manner to shew his love to his disciples 2. And Supper being ended the devil having now put into the heart of Judas Iscariot Simons son to betray him 2. N. Sin is the off-spring of a wicked heart and the devil together 3. Jesus kowing that the Father had given all things into his hands and that he was come from God and went to God 4. He riseth from Supper and laid aside his garments and took a tower and girded himself 5. After that he powred water into a bason and began to wash the disciples feet and to wipe them with the towel wherewith he was girded 3. Jesus knowing that he was presently to take possession of his universal dominion and return to God from whom he came did humble himself to this work of LOVE and SERVICE for an example to them He riseth from Supper c. N. What is meant by Christs coming from God is before opened 6. Then cometh he to Simon Peter and Peter saith unto him Lord doest thou wash my feet 7. Jesus answered and said unto him What I do thou knowest not now but thou shalt know hereafter 6 7. N. 1. We must not refuse Gods Mercies on pretence of humility or unworthiness 2 We must obediently submit to those commands and dealings of God the reason of which we cannot yet understand because it is Gods will and we shall understand them hereafter 8. Peter saith unto him Thou shalt never wash my feet Jesus answered him If I wash thee not thou hast no part in me 9. Simon Peter saith unto him Lord not my feet only but also my hands and my head 8 9. N. 1. It was Peters rashness to resolve against that which he understood not 2. Christ washeth all that have part in him from the guilt and filth of sin 3. It 's lawful and a duty to change a purpose taken up upon mistakes and to break that word which did but express such a purpose There are three sorts of affirming words 1. Assertious saying This or that is true or is not true To violate these wilfully is Lying and in witness bearing it is a heynous Sin We must assert nothing but truth 2. Promises Which if made to God are Vows if to man it giveth them right to what what we promise These bind us as far as we had power to make them And if we had such power and it be about lawful things we may not break them without his consent to whom the promise was made or some one that hath full power over him in that concern 3. There is a Pollicitation or rather a bare utterance of a mans resolution As This or that I will do or give c. This ever in all rational men supposeth many conditions As if God will if I live and be able If the change of things alter not my case If I find not my Reason mistaken c. No Christian may be supposed to say I will do this whether God will or not whether I live or die whatever befal me or though I find that my Reason is an error As in all such cases it is a duty to change a resolution so it is a duty to go against that word by which we exprest our Resolution to change mind word and work for the better is a duty So Peter doth here 10. Jesus saith to him He that is washed needeth not save to wash his feet but is clean every whit and ye are clean but not all 11. For he knew who should betray him therefore said he Ye are not all clean 10 11. The washing of the feet only may be as sufficient a ceremony to signifie your cleansing as if I had washt you all over I have done this according to the custome of this Countrey where with going bare leg'd the feet gather dust to shew you that as you have need of daily cleansing from the pollution that you are liable to gather from this world so I am he that condescend to cleanse you from it c. 12. So after he had washed their feet and had taken his garments and was set down again he said unto them Know ye what I have done to you 13. Ye call me Master and Lord and ye say well for so I am 14. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet 15. For I have given you an example that ye should do as I have done to you 12 13 14 15. Knowing what pride and uncharitableness mans nature is capable of and what must be the spirit and life of my Ministers I have given you this example to teach you to stoop to
had not come with sufficient evidence it had not been their sin not to believe me to be the Christ But now their unbelief and Persecution hath no pretence 23. He that hateth me hateth my Father also 23. The hatred that is against me is consequently against God my Father it being his Word Works and Witness which they reject 24. If I had not done among them the works which none other man did they had not had sin but now have they both seen and hated both me and my Father 24. They had not been bound to believe me to be the Christ if I had not shewed Gods Attestation such works as no man else can do or if any one had done the like Note Yet it is a false inference of the Infidels that therefore none are bound to take him for the Christ where he never came and did such works For History may as infallibly transmit the notice of his Works as Sight and Hearing could receive them 25. But this cometh to pass that the word might be fulfilled that is written in their Law They hated me without a cause 25. But the Word written in Psal 3.19 which in a large sense is part of their Law is thus fulfilled 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which procedeth from the Father he shall testifie of me 26. But when the Holy Ghost my Advocate and your Comforter is sent down upon you whom after my Resurrection I will send to you for his Eminent signal Gifts from the Father even that Holy Spirit of Truth which proceedeth from the Father he shall be my great Prevailing Witness both to you and by you to the World and shall cause belief 27. And ye also shall bear witness because ye have been with me from the beginning 27. And you on whom this Spirit shall come down shall by his operation be made my effectual Witnesses of what I have said and done and suffered because you have been with me as Eye and Ear Witnesses from the beginning of my publick Ministration CHAP. XVI THese things have I spoken unto you that ye should not be offended 2. They shall put you out of the Synagogues yea the time cometh that whosoever killeth you will think that he doeth God service 1 2. I foretell you what you must expect that when it cometh you may not be scandalized and turned back They shall cast you out by Excommunication of their Sacred and Civil Assemblys as a reproach yea they that kill you shall do it as an acceptable offering or service to God Note How little do the Religious pretenses of Persecutors deserve regard 3. And these things wilâ— they do unto you because they have not known the Father nor me 3. Did they know the Father and me they would do otherwise wilful Ignorance is the cause 4. But these things have I told you that when the time shall come ye may remember that I told you of them And these things I said not unto you at the beginning because I was with you 4. Remember I foretold you all this which I said not from the beginning because I was with you to incourage you and your time of trial was not come and at first you could not so well bear it 5. But now I go my way to him that sent me and none of you asketh me whither goest thou 6. But because I have said these things unto you sorrow hath filled your heart 5 6. But now I am going to him that sent me and though it be on your business and for your interest you ask me not whither and for what I go But sorrow oppresseth you to hear of my departure 7. Nevertheless I tell you the truth It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you 7. Believe it my departure is for your benefit For the Holy Ghost whom I will then send will be better to you than my bodily presence on Earth 8. And when he is come he will reprove the world of sin and of righteousness and of judgment 9. Of sin because they believe not on me 10. Of righteousness because I go to my Father and ye see me no more 11. Of judgement because the prince of this world is judged 8 9 10 11. And it will be his work effectually to plead my cause And first to convince the World of their sin in accusing rejecting and murdering me in whom they should have believed which he will do by his Gifts Miracles and inward Operations And Secondly to convince them of the Truth and Righteousness of my Person and Doctrine and my Right to be the Head of the Church and the Righteousness of my Government of it Because I go into Heaven to take fuller Possession of my Plenipotency and Administration and by my Spirit in you and on the Hearers shall more effectually convince Men and gather my Church than I did while I was with you And Thirdly He shall convince them that God hath Exalted me to the Power of Conquering Satan and his Kingdom and punishing Rebellious Adversaries when they shall see that by my Spirit the Kingdom of Satan falleth and the Powers that served him are partly Converted and partly confounded and destroyed 12. I have yet many things to say unto you but ye cannot bear them now 12. I have many things more to make known to you which you are not yet prepared to receive 13. Howbeit when he the Spirit of truth is come he will guide you into all truth for he shall not speake of himself but whatsoever he shall hear that shall he speake and he will shew you things to come 13. But when the Holy Spirit of Truth is come upon you he will make you capable and will guide you into all Truth which you must Preach and Record for the Propagating and ordering my Church Preaching to the Gentiles laying by the Mosaick Law c. For he shall speak but that which is of God and things to come and which you are not yet fit to receive 14. He shall glorifie me for he shall receive of mine and shall shew it unto you 14. It is this Extraordinary gift of the Holy Ghost which shall be my great convincing Witness in the World that shall prove me to be the Saviour For it is from me that he is sent and my Word that he shall Teach you whether it be Remembring or Expounding what I have already spoken or Teaching you more by Inspiration What he saith and doth in and by you my chosen Apostles that I do by him and you 15. All things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you 15. I say he shall take of mine For the wisdom Grace and Gifts that come from the Father come from me that which
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
Law or against Caesar who had taken from them the power of putting offenders to death which the Law gave them 6. This they said tempting him that they might have to accuse him But Jesus stooped down and with his finger wrote on the ground as though he heard them not 6. Beza taketh this Writing on the ground to be improbable and part of the Apocryphal story If it was otherwise it signified but a discerning of their snare and a putting off the answer by a seeming neglect or disregard 7. So when they continued asking him he lift up himself and said unto them he that is without sin among you let him first cast a stone at her 7. N. Thus he evadeth the snare of their question as not belonging to him to judg 8. And again he stooped down and wrote on the ground 9. And they which heard it being convicted by their own conscience went out one by one beginning at the eldest even to the last and Jesus was left alone and the woman standing in the midst 8.9 N. It is so improbable that Christ should be left alone in the Temple that this increaseth Beza's suspition that it is Apocryphal But if it be true it meaneth that those went away who came to accuse the woman and left him with his auditors and the woman 10. When Jesus had lift up himself and saw none but the woman he said to her where are those thine accusers Hath no man condemned thee 11. She said No man Lord And Jesus said to her neither do I condemn thee go and sin no more 10.11 N. Those that hence take encouragement to connive at adultery must note 1. That the text it self is of uncertain authority 2. If it were certain it signifieth not that Christ would have adultery unpâ—pnished but that he disclaimed the office of a Judg in matters of corporal punishment as being no Magistrate 12. Then spake Jesus again to them saying I am the light of the World he that followeth me shall not walk in darkness but shall have the light of life 12. N. Here begins the certain Text q. d. I am that Teacher sent from God who shew all my followers that light that quickneth and leadeth to everlasting life and others live and walk in darkness 13. The Pharisees therefore said to him Thou bearest record of thy self thy record is not true 14. Jesus answered and said to them though I bear record of my self yet my record is true for I know whence I came and whither I go but ye cannot tell whence I come and whither I go 13.14 Thy own testimony of thy self is not credible Jesus said Even my testimony of my self is true and credible because I know what I say and whence I come c. But your denial of it is not credible because you know not whence I come c. but speak against what you know not 15. Ye judg after the flesh I judg no man 16. And if I judg my judgment is true for I am not alone but I and the Father that sent me 15.16 You see no further than my fleshly part and originals I do not so rashly judg of any But yet my judgment is true and credible for you have not my bare word but therewith the works of the power of my Father that sent me and his attestation 17. It is also written in your Law that the testimony of two men is true 18. I am one that bear witness of my self and the Father that sent me beareth witness of me 17.18 Your Law alloweth two Witnesses to be credible I am one who may be allowed to witness about other mens interest that I am sent by the Father to save lost sinners and the Father is the other whose Voice and Works bear witness of me 19. Then said they to him Where is thy Father Jesus answered ye neither know me nor my father If you had known me ye would have known my father also 19. Where is thy Father Is not Joseph thy father He said you know neither Me nor my Father Had you by my Doctrine and Works known Me and my Office I should have taught you to know my Father 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his hour was not yet come 20. N. Till Gods appointed time of trial and suffering among the fiercest enemies there is safety 21. Then said Jesus again unto them I go my way and ye shall seek me and shall die in your sins Whither I go ye cannot come 21. I came to you as a Saviour and ye reject me and I will accordingly depart from you and your sin shall bring destruction on you and I will send the Gospel to the Gentiles and will ascend to Heaven whence your sin will exclude you 22. Then said the Jews Will he kill himself because he saith Wither I go ye cannot come 23. And he said unto them ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall die in your sins For if ye believe not that I am he ye shall die in your sins 22. Ye are of this lower World I am of above and thither I go And if you believe not that I am the Christ your Nation shall be destroyed for rejecting me and you shall die unpardoned in your sin 25. Then said they unto him Who art thou And Jesus saith unto them even the same that I laid unto you from the beginning 26. I have many things to say and to judge of you but he that sent me is true and I speak to the world those things which I have heard of him 25. Even the Messiah as I have always told you I have much to say against your Infidelity but I will now only appeal to my Fathers testimony whose words I speak 27. They understood not that he spake to them of the Father 27. N. Gross ignorance is the parent and nurse of unbelief 28. Then said Jesus unto them when ye have lift up the son of man then shall ye know that I am he and that I do nothing of my self but as my Father hath taught me I speak these things 28. When ye have crucified me then I shall convince many of you by fuller evidence that I am the Christ and the rest shall feel it to their destruction and these my words shall be confirmed 29. And he that sent me is with me the Father hath not left me alone for I do always those things which please him 29. My Father that sent me never deserteth me for I do but fulfil his will and do what he appointed me 30. And as he spake these words many believed on him 31. Then said Jesus to those Jews which believed on him if ye continue in my word then are you my Disciples indeed 32. And ye shall know the truth and the truth shall make
you free 30.31 I cannot take you for my disciples unless your Faith be rooted so as to persevere and proceed to learn what yet you have not learned And if ye do this you shall know more of that truth that will save you and deliver you from the greatest of your bondage 33. They answered him We be Abrahams seed and were never in bondage to any man how sayest thou Ye shall be made free 33. Some present answered him we be Abrahams seed and though the Romans master us we are no mens slaves What then is the freedom which thou dost promise us 34. Jesus answered them Verily verily I say unto you whosoever committeth sin is the servant of sin 35. And the servant abideth not in the house for ever but the Son abideth ever 36. If the Son therefore shall make you free ye shall be free indeed 34 35.36 Can you boast of your freedom who by your sinful practice shew that you are the servants of sin and by it are liable to the judgment of God as slaves are to stripes And if you have thus enslaved your selves to sin and to Gods judgments he may turn you out of his house you know not how soon But the Son and Heir is not turned away Therefore if you will be free indeed from the guilt of sin and the wrath of God and the malice of Satan come in by the Son and so you may be free 37. I know you are Abrahams seed but ye seek to kill me because my word hath no place in you 38. I speak that which I have seen with my Father and ye do that which ye have seen with your father 37.38 I know that ye are the seed of Abraham by the flesh But were you seed as he is the Father of the faithful you would not seek to kill me and reject my word Even that word of truth which I have received of my Father which you reject and obey the will of your father 39. They answered and said unto him Abraham is our father Jesus saith unto them If you were Abrahams Children ye would do the works of Abraham 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham 39.40 If ye were Abrahams Children you would be like him and do as he did But to seek to murder me for telling you the truth which I have heard from God is not like Abrahams works of Faith 41. Ye do the deeds of your father Then said they to him We be not born of fornication we have one Father even God 42. Jesus said unto them If God were your father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me 4â— Ye shew by your deeds whose nature you have and so who is your father 42. If God were your Father you would be like him and then you would love me who came from him as sent by him 43. Why do ye not understand my speech even because ye cannot hear my word 44. Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a lyar and the father of it 43.44 Why is my doctrine rejected by you but because your corrupt natures and sin are contrary to it To speak plainly to you as the Childs nature is like the Fathers from whom it is received so yours is so like the Devils nature that I may say you received it from him and he is the father of it and so far of you For you love to do that which he loveth and desireth These are his great Characters 1. He was from the beginning A MALICIOUS MURDERER 2. He is A LIAR a deserter of the Truth and an enemy to it His business in the World is to Deceive by Lying and when he thus lieth and deceiveth he doth according to his corrupt nature for he is a Liar and the Father of Lies N 1. By these three Characters of LYING MALIGNITY and MURDER or hurtfulness the devilish nature and seed is known And no boasting of Abraham or Christianity is any disproof of it 2. Devilisms is the universal pravity of the malignant World And it is no wrong or railing so to say that the Devil is their Father 45. And because I tell you the truth ye believe me not 45. Though nature love the Truth as Truth yet because the Truth that I tell you is cross to your prejudice and carnal minds and lusts ye reject it as if it were error 46. Which of you convinceth me of sin And if I say the truth why do ye not believe me 46. If you know any falshood or sin by me prove it if you can but if it be Truth that I say why doth prejudice and malice hinder you from believing it 47. He that is of God heareth Gods words ye therefore hear them nor because ye are not of God 47. The Children of God have a mind and nature like him And therefore they savour and love his word Therefore your rejecting Gods word doth prove that ye are not the Children of God 48. Then answered the Jews and said unto him Say we not well that thou art a Samaritan and hast a devil 48. They said do we not call thee as thou art in saying thou art a distracteâ— Samaritan heretick 49. Jesus answered I have not a devil but I honour my Father and you do dishonour me 50. And I seek not my own glory there is one that seeketh and judgeth 49. I am not a distracted Demoniak but you calumniators My Doctrine and Works honour my Father and as for your dishonouring of me though I can bear it who seek not my own Glory my Father will secure my honour and judg you for your reproach 51. Verily verily I say unto you if a man keep my saying he shall never see death 51. I tell you that reject my word that to believe and keep it is the way to everlasting life and to be saved from death spiritual temporal by resurrection and eternal 52. Then said the Jews unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death 53. Art thou greater than our father Abraham which is dead And the Prophets are dead whom makest thou thy self 52 53. Now we know that thou art a distracted demoniack When thou talkest of mens not dying when Abraham and the Prophets are dead Art thou so much greater than all they 54. Jesus answered If I honour my self my honour is nothing It is my Father that honoureth me of whom ye say that he is your God 55. Yet ye have not known him but I know him and if I should say I know
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
again For so they consulted to do by another Lazarus whom Christ raised But where are these Judges and Gentlemen now CHAP. VII THen said the high Priest Are these thing so 1. The Arch-Priest is the Arch-malignant and with seeming Gravity doth but enquire after Sin 2. And he said Men brethren and Fathers heraken The God of glory appeared unto our Father Abraham when he was in Mesopotamia before he dwelt in Charran 3. And said unto him Get thee out of thy countrey and from thy kindred and come into the land which I shall shew thee 2 3. Obey me in forsaking thy Idolatrous Country and go to another which I will direct thee to 4. Then came he out of the land of the Caldeans and dwelt in Charran and from thence when his Father was dead he removed him into this land wherein ye now dwell 5. And he gave him none inheritance in it no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him when as yet he had no child 6. And God spake on this wise that his seed should sojourn in a strange land and that they should bring them into bondage and intreat them â—vil four hundred years 7. And the nation to whom they shall be in bondage will I Judge said God and after that shall they come forth and serve me in this place 4 c. Note Obedience to God must be performed by the hope of what he promiseth though it be many hundred years after and not only for present Possession 2. The four years began at the Birth of Isaak and not at the going into Egypt 8. And he gave him the covenant of circumcision and so Abraham begat Isaac and circumcised him the eighth day and Isaac begat Jacob and Jacob begat the twelve Patriarchs 9. And the Patriarchs moved with envie sold Joseph into Egypt but God was with him 10. And delivered him out of all his affictions and gave him favour and wisdom in the sight of Pharaoh King of Egypt and he made him Governour over Egypt and all his house 8. N. This History Stephen reciteth to convince them of the greatness of their forefathers sin and theirs in still hardening their hearts against Gods Mercies 11. Now there came a dearth over all the land of Egypt and Canaan and great affliction and our Fathers found no sustenance 12. But when Jacob heard that there was corn in Egypt he sent out our Fathers first 13. And at the second time Joseph was made known to his brethren and Josephs kindred was made known unto Pharaoh 14. Then sent Joseph and called his Father Jacob to him and all his kindred threescore and fifteen souls 15. So Jacob went down into Egypt and died he and our Fathers 14. Gen 46 27. Saith they were but seventy some say that Stephen includeth some born in Egypt with Joseph and his sons and sons sons Others say that the Septuagint which Stephen followed hath a mistaken word which causeth the difference 16. And were carried over into Sichem and laid in the Sepulchre that Abraham bought for a sum of mony of the sons of Emor the Father of Sichem 16. Some difference from the Hebrew History here raiseth difficulty The truth seemeth to be Jacob was carried and buried in the Field of Macpelah bought by Abraham of Ephron the son of Zoar or of the Sons of Heth Gen. 23.8 and 49.32 But Josephs bones were carried from Egypt to Sichem Jos 24.31 32. and buried in the Field bought by Jacob of the Sons of Hemor and in which place his brethren were buried is uncertain 17. But when the time of the promise drew nigh which God had sworn to Abraham the People grew and multiplied in Egypt 18. Till another King arose which knew not Joseph 19. The same dealt subtilly with our kindred and evil entreated our Fathers so that they cast out their young Children to the end they might not live 17. Note Mans cruelty and subtilty fighting in vain against Gods Providence and Mercy to his People is the common case of the World 20. In which time Moses was born and was exceeding fair and nourished up in his Fathers House three Moneths 21. And when he was cast out Pharaohs daughter took him up and nourished him for her own son 20. See Exod. 2. 22. And Moses was learned in all the wisdom of the Egyptians and was mighty in words and in deeds 22. And being by Pharoahs Daughter Educated as her Son he had the advantage of getting all the Egyptian sort of Learning in which he excell 〈◊〉 23. And when he was full forty yeâ—â—◠〈◊〉 it came into his heart to visit his brethren the Children of Israel 24. And seeing one of them suffer wrong he defended him and avenged him that was oppressed and smote the Egyptian 23. Note Though Moses Age and Learning be not mentioned in the Old Testament it might be otherwise known 2. And whether he was warranted to stay the Egyptian by any special Revelation is doubtful 25. For he supposed his brethren would have understood how that God by his hand would deliver them but they understood not 25 What notice he had then of this purpose of God we read not But saith Doctour Hammond This lawfully he might do in the defence of an innocent persons life against an unjust assault or violenâ—e which could not be averted but by this means 26. And the next day he shewed himself unto them as they strove and would have set them at one again saying Sirs ye are brethren why do ye wrong one to another 26. Note Even while they are oppresed by the common Tyranny of the King they forbear not quarrelling and wronging one another 27. But he that did his neighbour wrong thrust him away saying Who made thee a Ruler and a Judge over us 28. Wilt thou kill me as thou didst the Egyptian yesterday 27 28. Note 1. It 's the injuring party that is usually readiest to rise up against Peace-makers 2. He that will reconcile Peace 〈◊〉 and reprove the injurious must expect to be accused as a Peace-breaker and injurious and arrogant himself 3. Self-avengers love not Rulers 29. Then fled Moses at this saying and was a stranger in the land of Midian where he begat two sons 29. He knew then that the killing his Egyptian would be known to Pharoah and therefore fled 30. And when fourty years were expired there appeared to him in the wilderness of mount Sina an Angel of the Lord in a flame of fire in a bush 30. The same appearance is said to be God and an Angel in fire God speaking by an Angel in fire 31. When Moses saw it he wondred at 〈◊〉 sight and as he drew nere to behold it 〈◊〉 â—â—yce of the Lord came unto him 32. Saying I am the God of thy Fathers the God of Abraham and the God of Isaac and the God of Jacob. Then Moses
men of their own company of Antioch with Paul and Barnabas namely Judas surnamed Barsabas and Silas chief men among the brethren 22. Though the Apostles were the infallible Deciders the Elders and the whole Church were unanimous Consenters and to shew the necessity of concord and that even infallible and miraculous Teachers yet guide only Volunteers They sent some of their own Company of the College that guided the Church at Jerusalem or as Doctor Hammond thinketh Bishops of some single Congregations in Judea that contending parties might not be the only reporters of their sentence 23. And wrote Letters by them after this manner The Apostles and Elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and and Cilicia 24. Forasmuch as we have heard that certain which went out from us have troubled you with words subverting your souls saying ye must be circumcised and keep the law to whom we gave no such commandment 23 24. Note 1. If False Teachers pretended Apostolick Authority or mission when they were neer them no wonder if they do it now when they are not so ehsily confutted 2. Tyrannical impositions on Conscience do but trouble the Church and subvert Souls by pious pretences 25. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ 27. We have sent therefore Judas and Silas who shall also tell you the same things by mouth 25. Thus far their Letters are Credential to tell them that they may believe the Messengers 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burden then these necessary things 28. Note 1. It is prophaneness for any Bishops or Councells to use these words who neither have assurance nor can give any proof that the Holy Ghost guideth them 2. The Holy Ghost is against imposing unnecessary things as necessary These things here imposed were necessary at least all to those Persons and at the time and most if not all continually 29. That ye abstain from meats offered to idols and from bloud and from things strangled and from fornication from which if ye keep your selves ye shall do well Fare ye well 29. It is not Moses's Law that ye are bound to keep but these commoner precepts Do nothing that scandalously favoureth Idolatry or savoreth of cruelty and bloodiness not eating strangled Creatures in the gore blood avoid defilement by any sort of forbidden fleshly lust and filthiness 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle 30. Note The Multitude was one Assembly not a Diocess nor only the Clergy 31. Which when they had read they rejoyced for the consolation 31. Note Liberty from toylsome Ceremonies tho God first instituted them was matter of joy to the Churches But alass few Churches are allowed that joy by their Lordly Pastors 32. And Judas and Silas being Prophets also themselves exhorted the brethren with many words and confirmed them 32. Note By Prophets is meant such as were inspirâ—ed by the Holy Ghost either by Revelation of any new thing or by ability to explain and apply known truth 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles 34. Notwithstanding it pleased Silas to abide there still 35. Paul also and Barnabas continued in Antioch teaching and Preaching the word of the Lord with many others also 33. Note The Church of Antioch had many excellent Teachers and it is not intimated that any one was Bishop over the rest or that Paul Barnabas Silas Simeon Lucius Manaen c. were subjects to any one 36. And some days after Paul said unto Barnabas Let us go again and visit our brethren in every city where we have Preached the word of the Lord and see how they do 36. Note Converted Souls and Planted Churches must be further visited observed and watered 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work 39. And the contention was so sharp bttween them that they departed asunder one from the other and so Barnabas took Mark and sailed unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the Grace of God 41. And he went through Syria and Cilicia confirming the Churches 37. Note Apostles were not infallible in all things even about the fitness of their Helpers 2. Small differences even to sharpen contention may stand with Christian Love and Unity 3. There was then no Judge of such controversies either Bishop or Synod to avoid and end them 4. But God turned this to good for the better spreading of the Gospel CHAP. XVI THen came he to Derbe and Lystra and behold a certain Disciple was there named Timotheus the son of a certain woman which was a Jewess and believed but his Father was a Greek 2. Which was well reported of by the brethren that were at Lystra and Iconium 3. Him would Paul have to go forth with him and took and circumcised him because of the Jews which were in those quarters for they knew all that his Father was a Greek 1. Timothy's Mother being a Jew he might be circumcised though his Father was a Greek And because uncircumcised he might not be admitted to converse with the Jews he circumcised him the Jews being yet permitted to use the Law of Moses which he would not have done had both Parents been Gentiles 4. And as they went through the Cities they delievered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem 5. And so were the Churches established in the faith and increased in number daily 4 5. They delivering them the Apostles Decrees freed the Church from the doubts which the Judaizers had raised and so they were quieted and setled in Judgment Faith and Concord and daily increased 6. Now when they had gone through Phrygia and the region of Galatia and were forbidden of the holy Ghost to preach the word in Asia 6. Forbidden by some Revelation or Inspiration 7. After they were come to Mysia they assayed to go into Bithynia but the Spirit suffered them not 8. And they passing by Mysia came down to Troas 7. The invitation or inspiration of Gods Spirit diverted them 9. And a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us 9. Note Gods differencing grace plainly appeareth in sending his Gospel to some Countries rather than to other 10. And after he had seen the vision immediately we endeavoured to go into Macedonia assuredly gathering that the Lord
have not so much as heard whether there be any holy Ghost 3. And he said unto them Unto what then were ye Baptized And they said Unto Johns Baptism 1. He found some that owned the Christian Profession 2. Note Johns Preaching was that the Messiah is now come and those that Repented and Believed this he Baptized though they knew not that Jesus was he But to many he also pointed to Jesus and said This is he And these Disciples its like were such and had learned no more 4. Then said Paul John verily Baptised with the Baptism of repentance saying unto the People That they should believe on him which should come after him that is on Christ Jesus 5. When they heard this they were Baptised in the name of the Lord Jesus 4. Paul said John Baptized those who professed Repentance and Faith in the Messiah as just now at hand who indeed was Jesus Christ When these Disciples heard that they were expresly Baptized again into the name of the Lord Jesus 6. And when Paul had laid his hands upon them the holy Ghost came on them and they spake with tongues and prophesied 7. And all the men were about twelve 6 7. And the miraculous signal gift came on these men when Paul had laid his hands on them Note The opinion of Matnixius and Beza that vers 5. was the speech of Paul concerning Johns Converts that they were Baptized in the name of the Lord Jesus 1. Is forced and therefore to be suspected 2. It is contrary to the Context For They in vers 3. and and They in vers 5. and Them in vers 6. all plainly speak of the same persons 3. It is contrary to the History of Johns Baptism who Baptized multitudes of the common People Soldiers Publicans and Pharisees upon a meer profession of Repentance and belief of the Messiah at hand and is never said to have Baptized any into the Name of the Lord Jesus 4. Their reason for it is contrary to the Doctrine of Christianity as if Johns Baptism were so much the same with Christs that it is not to be perfected by the later If any one then or now were Baptized only by Johns Baptism he ought to be Baptized again It is essential to Christian Baptism to be Baptized into the Name of the Father and of the Son as buried and risen with him and of the Holy Ghost But Johns Baptism had not all this Therefore it is not the now Christian Baptism 8. And he went into the Synagogue and spake boldly for the space of three months disputing and perswading the things concerning the Kingdom of God 8. Note The Gospel is the Doctrine of Gods Reign by the Messiah 9. But when divers were hardened and believed not but spake evil of that way before the multitude he departed from them and separated the Disciples disputing daily in the School of one Tyrannus 9. The Ears of Christians being unfit to bear their reproaching and blaspheming of Christ he separated the Disciples from the publick Synagogue of the Jews to a private School 10. And this continued by the space of two years so that all they which dwelt in Asia heard the word of the Lord Jesus both Jews and Greeks 10. By two years Teaching and Disputing the Gospel was spread through all Asia proconsular 11. And God wrought special miracles by the hands of Paul 12. So that from his body were brought unto the sick handkerchiefs or aprons and the diseases departed from them and the evil Spirits went out of them 11 12. So Many and great were the Miracles and Cures done by Pauls means that his corporal presence could not serve all but by Cloaths sent from his Body they at a distance were cured 13. Then certain of the vagabond Jews exorcists took upon them to call over them which had evil Spirits the name of the Lord Jesus saying We adjure you by Jesus whom Paul Preacheth 14. And there were seven sons of one Sceva a Jew and cheif of the Priests which did so 13. Seven Sons of one of the Jews Chief Priests being Vagabonds Exorcists that pretended to Conjure out Devils seeing Pauls Miracles had like Simon Magus a desire to do the like and thought that saying the same words would serve without the same Faith and Grace as Hypocrites do in the matters of Salvation 15. And the evil Spirit answered and said Jesus I know and Paul I know but who are ye 16. And the man in whom the evil Spirit was leapt on them and overcame them and prevailed against them so that they fled out of that house naked and wounded 15. Words without Faith would not work to cast out Devils and Christ would not give power to his Name used as a Charm but Satan strengthened the Man to wound and shame them 17. And this was known to all the Jews and Greeks also dwelling at Ephesus and fear fell on them all and the name of the Lord Jesus was magnified 17. This being commonly known the name of Christ was more reverenced and honoured 18. And many that believed came and confessed and shewed their deeds 18. Many Converts openly confessed their former evil deeds 19. Many also of them which used curious arts brought their books together and burned them before all men and they counted the price of them and found it fifty thousand pieces of silver 20. So mightily grew the word of God and prevailed 19. To shew the truth of their Repentance by the Renunciation of their former delusions and that no men else might be hurt by their ill Books or make an ill use of them they would not sell but burn their Books of Magick and Charms and Idolatrous Rites and Divinations though the price amounted to a very great sum not pretending as Judas that this Money might have been given to the poor This shewed the power of Gods Word and Grace which so prevailed against Delusions and the love of Money 21. After these things were ended Paul purposed in the Spirit when he had passed through Macedonia and Achaia to go to Jerusalem saying After I have been there I must also see Rome 22. So he sent into Macedonia two of them that ministred unto him Timotheus and Erastus but he himself stayed in Asia for a season 21. Intending to go to Jerusalem he sent two that were as Servants to him in attending and helping him in his Ministry 23. And the same time there arose no small stir about that way 24. For a certain man named Demetrius a silver-smith which made silver shrines for Diana brought no small gain unto the craftsmen 25. Whom he called together with the Workmen of like occupation and said 23 24. One whose Trade was to make either Medals that had the Image of the Temple of Diana to sell or else little Boxes in which the Image of Diana in her Temple was carryed about in Procession by them Note It is wordly interest and commodity and love of Money that causeth Enmity
as he thus spake for himself Festus said with a loud voice Paul thou art beside thy self much learning doth make thee mad 24. Thou art a crazed Fanatick much Learning or Bookishness hath distracted thee 25. But he said I am not mad most noble Festus but speak forth the words of truth and soberness 26. For the King knoweth of these things before whom also I speak freely for I am perswaded that none of these things are hidden from him for this thing was not done in a corner 25 26. I am not mad but soberly speak that truth which I suppose the King knoweth I do not think that the fame of Christs Miracles Death and Resurrection no nor of this Vision of mine is unknown to him being things openly done and famed abroad 27. King Agrippa believest thou the Prophets I know that thou believest 27. If thou believe the Prophets thou mayest see that they Prophesied this of Christ 28. Then Agrippa said unto Paul Almost thou perswadest me to be a Christian 28. A little thou perswadest c. Note It is uncertain whether he spake this seriously as inclining to believe in Christ Or in contempt Thou would perswade me that I am almost a Christian 29. And Paul said I would to God that not only thou but also all that hear me this day were both almost and altogether such as I am except these bonds 29. Note True Ministers thirst for mens Conversion and Salvation 30. And when he had thus spoken the King rose up and the Governour and Bernice and they that sat with them 31. And when they were gone aside they talked between themselves saying This man doeth nothing worthy of death or of bonds 32. Then said Agrippa unto Festus This man might have been set at Liberty if he had not appealed to Caesar 30. Thy acquit him but discharge him not CHAP. XXVII ANd when it was determined that we should sail into Italy they delivered Paul and certain other prisoners to one named Julius a Centurion of Augustus band 2. And entering into a ship of Adramytrium we lanched meaning to fail by the coast of Asia one Aristarhcus a Macedonian of Thessalonica being with us 3. And the next day we touched at Sidon and Julius courteously entreated Paul and gave him liberty to go unto his friends to refresh himself 3. Heathen Soldiers are lesse cruel than Jewish superstitious Priests and Hypocrites 4. And when we had lanched from thence we sailed under Cyprus because the windes were contrary 5. And when we had sailed over the sea of Cilicia Pamphylia we came to Myra a citie of Lysia 6. And there the Centurion found a ship of Alexandria sailing into Italy and he put us therein 7. And when we had sailed slowly many days and scarce were come over against Cuidus the wind not suffering us we sailed under Creet over against Salmone 8. And hardly passing it came unto a place which is called the fair havens nigh whereunto was the city of Lasea Note God caused these difficulties to manifest his merciful Providence 9. Now when much time was spent and when sailing was now dangerous because the fast was now already past Paul admonished them 10. And said unto them Sirs I perceive that this voyage will be with hurt and much damage not only of the lading and ship but also of our lives 9. At the time of the Jews yearly Fast of Expiation which was in part of our October sailing used to be very dangerous on those Seas 11. Nevertheless the Centurion believed the master and the owner of the ship more then those things which were spoken by Paul 12. And because the Haven was not commodious to winter in the more part advised to depart thence also if by any means they might attain to Phenice and there to winter which is an Haven of Creet and lieth toward the South-west and North-west 12. Note Phaenice a Haven-Town is described to distinguish it from the Country called Phaenice 13. And when the South-wind blew softly supposing that they had obtained their purpose loosing thence they sailed close by Creet 14. But not long after there arose against it a tempestuous wind called Euroclydon 15. And when the ship was caught and could not bear up into the wind we let her drive 16. And runing under a certain Island which is called Clauda we had much work to come by the boat 17. Which when they had taken up they used helps under girding the ship and fearing lest they should fall into the quicksands strake sail and so were driven 18. And being exceedingly tossed with a tempest the next day they lightened the ship 19. And the third day we cast out with our own hands the takling of the ship Note They cast away all to save themselves All that a man hath will he give for his life And yet the ungodly sell their souls for nothing 20. And when neither sun nor stars in many days appeared and no small tempest lay on us all hope that we should be saved was then taken away 20. All hope that could be grounded on visible probability 21. But after long abstinence Paul stood forth in the midst of them and said Sirs ye should have hearkned unto me and not have loosed from Creet and to have gained this harm and losse 21. To have escaped this loss 22. And now I exhort you to be of good cheer for there shall be no losse of any mans life among you but of the ship 23. For there stood by me this night the angel of God whose I am and whom I serve 24. Saying Fear not Paul thou must be brought before Cesar and lo God hath given thee all them that sail with thee 23. Note 1. God useth his Angel for the safety and comfort of his Servants 2. Paul mentioneth God in his Relations to us 1. He is our Owner whose we are 2. Our Ruler whom we serve and it s implyed Our Father and Protector In whom we trust 3. Many bad Men fare the better for one good Man that is among them 25. Wherefore Sirs be of good chear for I beleeve God that it shall be even as it was told me 26. Howbeit we must be cast upon a certain Island 25. I trust my God and would have you trust him 27. But when the fourteenth Night was come as we were driven up and down in Adria about midnight the shipmen deemed that they drew neer to some country 28. And sounded and found it twentie fathoms and when they had gone a little further they sounded again and found it fifteen fathoms 29. Then fearing least we should have fallen upon rocks they cast four ancres out of the stern and wished for the day 29. They stopt the Ship and durst go on further 30. And as the shipmen were about to flee out of the ship when they had let down the boat into the sea under colour as though they would cast Anchors out of the foreship 31. Paul said to
David's indeed but all such are written in Scripture to teach us also Patience and imitation of such examples of Charity and so to confirm our hope 5. Now the God of patience and consolation grant you to be like minded one towards another according to Christ Jesus 5. I know the danger of this selfish uncharitable humour of imposing Mens own Opinions on all others as terms of their Communion with them and therefore as I have used this long and plain exhortation against it I shall also pray for you that the God who is patient with the weak and is their Comforter and yours will grant you so much Grace and Charity as to make you imitators of him and of the Love and Condescension of Christ and to bear with others and do by them as you would be born with and used your selves 6. That ye may with one mind and one mouth glorifie God even the father of our Lord Jesus Christ 6. That you may with Unity and Concord hold your holy Communion for worshipping God without uncharitable Excommunications or Separations vilifying or censuring each other which can never be expected by driving each one to agree in small unnecessary things or without bearing with the mistakes and differences of one another when all are guilty of many mistakes and such differences must still be expected 7. Wherefore receive ye one another as Christ also received us to the glory of God 7. I conclude therefore by beseeching you to receive one another with Love to your Communion and Kindness as you would be Christian imitators of Christ and as you are sensible of his needful Mercy to your selves in receiving us that once were Enemies and still have manifold sins and errours to the glorifying of God's Love and Mercy And pretend not your Knowledge or Authority or Piety against so commanding a Motive and Example ANNOTATIONS on the former Chapter and this THe Subject of the former Chapter is handled on thus far and here that Chapter should have ended He that understandeth the former and present State of the Christian Churches and the Pride and Ignorance to which Man is liable will easily perceive that it was not in vain that the Spirit of God did by the Apostle handle and decide this Case of receiving Dissenters in tollerable Cases into Love and Communion The Jews were so tied up from Legislation in God's Matters by the knowledge of God's Prerogative in their Theocracy that they had less room for the Canons and Engines of Mans making to exercise their Pride and Uncharitableness by than the Romanists have since done And yet the Pharisees plaid their part and by their Traditions made void the Law of God and preferr'd their Ceremonies before the weighty Matters of the Law and would not understand what that meaneth I will have mercy and not sacrifice and thereby did condemn the guiltless And Christ found the Samaritans and Jews at the Debate Whether in this Mountain or at Jerusalem men ought to worship overlooking that Worship which is in Spirit and in Truth And alas what work have Domination unnecessary Canons and Censures made in the Christian Churches these 1300 years And it is an Instance what power Blindness and Prejudice and Worldly Interest have to frustrate the plainest Decisions of God's Word that so full and express a Decision as these two Chapters make with 1 Cor. 12. and Eph. 4. and James 3. hath signified as little with the Dividers and Proud almost as if there had been no such written And yet such Men call for a Judge of Controversies because of the pretended Obscurity of the Scriptures when nothing can be plainer than this which they despise They mean that such as they must be Judges and God shall make the Words if they may make the Sense How great is the number that go on the two sides of Uncharitableness here reproved especially on that which is largeliest insisted on One side saith All God's Truths are precious and none must be sold for Peace and we must not partake of other Mens Sins As if our great Duty of Love Forbearance and Communion were our Sin or a partaking of the Faults of all that we joyn with The other Side pretend 1. That Paul only requireth Forbearance in things Indifferent undetermined by Governours and not after such a Command or Determination 2. Or that he giveth only a Temporary Rule for the present Concord of Jews and Gentiles till the setled Church should take a contrary Course I will not here answer these at large having done it in my Book called The only Way of the Churches Concord But I say That I despair of reducing that Man to the Truth herein who shall continue of either of these Opinions after he hath seriously perused the Text and hath considered 1. That St. Paul here useth I think above twenty Arguments from Morality and common Christian Duty which he would not do for a mutable Case which Bishops may change when they will 2 That Rome was then a famous Church and therefore had Pastors or one at least and that he writeth to the whole Church and therefore to the Pastors And sure he never meant The Clergy shall receive such Dissenters to Communion and neither by Canon or Practice cast them out till they think meet to do otherwise and till have made such Canons Paul doth not so play with Contradictions in so long and grave a Reprehension 3. That St. Paul oft puts himself in as under the same Obligation with the rest And if an Apostle called from Heaven may not do what 's here forbidden what Bishops can preteâ—d a Right to do it by greater Authority or Wisdom But they that have not known the Way of Peace may say something against the fullest and plainest Description of it and the sharpest Reproofs of God himself But he will expound these Chapters to their Consciences if ever he make them Healers of his Church As to those that say It is not Church-Communion that Paul here speaks of I refer them to the plain Text and Dr. Hammond's Annotations which they value The God of Love and Peace hath given Laws for Love and Peace so strict and full and clear that all World may see that it is not he that alloweth the Canons or Censures which have so long torn the Churches 8. Now I say that Jesus Christ was a minister of the Circumcision for the truth of God to confirm the promises made unto the fathers 9. And that the Gentiles might glorifie God for his mercy 8 9. And that you may understand my Argument from the Example of Christ I say that it was his Office to reconcile both Jews and Gentiles to God who will receive them both And therefore they should live as reconciled to each other Christ was a Mininister of God circumcised being a Jew and personally exercised his Ministry among them to perform Gods true Promises to the Fathers And yet his Gospel extendeth to the Gentiles also that
they may glorifie God with the Jews 9. As it is written For this cause will I confess to thee among the Gentiles and sing unto thy name 10. And again he saith Rejoyce ye Gentiles with his people 11. And again Praise the Lord all ye Gentiles and laud him all ye people 12. And again Esaias saith There shall be a root of Jesse and he that shall rise to reign over the Gentiles in him shall the Gentiles trust 9 10 11 12. This is also prophesied That Christ shall call and save the Gentiles It is written c. 13. Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost 13. Now that God who is our common Hope fill you with that holy inward Joy and that Peace with God and one another which are the Blessings which your Faith doth tend to that your Hope in God may more abound by the Seal and Working of his Spirit 14. And I my self also am perswaded of you my brethren that ye also are full of goodness filled with all knowledge able also to admonish one another 14. And though I am persuaded that you your selves are replenished with Grace Goodness and Knowledge and able to admonish one another and so my Letter may seem less necessary 15. Nevertheless brethren I have written the more boldly unto you in some sort as putting you in mind because of the grace that is given to me of God 16. That I should be the Minister of Jesus Christ to the Gentiles ministring the Gospel of God that the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost 15 16. Yet I have written the more boldly to you of what I found most suitable to put you in mind of that which I hope you know already because God hath vouchsafed me freely the Favour and Honour to be Christs Minister to the Gentiles to minister to them the Gospel of God And therefore I do but perform my Office that I may present to him the Converted and Edified Gentiles as an acceptable Offering sanctified not ceremoniously only but by the Holy Ghost by whom I preach and which is poured out on them that believe 17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God 17. And in the Honour and Success of this my Office I have just matter of glorying and joy not as it is a Worldly Dignity but Spiritual in the great things that belong to God 18. For I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed 18. For I will not feign that God hath done more by me than he hath but speak the Truth of the Words and Deeds which were wrought by me to bring the Gentiles to believe in Christ and obey him and my Success herein 19. Through mighty signs and wonders by the power of the spirit of God so that from Jerusalem round about unto Illyricum I have fully preached the gospel of Christ 19. Not by meer Words but by such Signs and Wonders by the Power of the Spirit as bear the proof of Gods Approbation and were convincing Evidences to the Hearers So that from Jerusalem round to Illyricum I have fully preached the Gospel of Christ 20. Yea so have I strived to preach the gospel not where Christ was named lest I should build upon another mans foundation 20. And I specially chose to preach the Gospel where Christ was not known that I might not only come after others to finish the Work which they had begun 21. But as it is writen to whom he was not spoken of they shall see and they that have not heard shall understand 21. Which God foretold saying c. 22. For which cause also I have been much hindred from coming to you 23. But now having no more place in these parts and having a great desire these many years to come unto you 24. Whensoever I take my journey into Spain I will come to you for I trust to see you in my journey and to be brought on my way thitherward by you if first I be somewhat filled with your company 22 23 24. And by such Work I have been hindred from coming to Rome but now being more vacant from it here I hope to see you as I go to Spain and to be brought on my way when I have had first the comfort of your Company there Note That Paul knew not how God would send him to Rome and stop him from going to Spain 25. But now I go unto Jerusalem to minister unto the Saints 25. Now I am going to Jerusalem to serve Christ in bringing his poor Saints which were under a Famine such Relief as I have collected for them 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem 27. It hath pleased them verily and their debters they are 26 27. For the Christians of Macedonia and Achaia have chearfully made a Contribution for them c. 27. For if the Gentiles have been made partakers of their spiritual things their duty is also to minister unto them in carnal things 27. And though they have obliged them hereby it was but what they owed them For if from Jerusalem the Gospel of Salvation have been sent abroad to the Gentiles it is meet that they should communicate to their Wants in the small Matters of Bodily Relief 28. When therefore I have performed this and have sealed to them this fruit I will come by you into Spain 28. When I have done this and have delivered this Fruit of the Gentiles Love and Communion I purpose to take you in my way to Spain Note Which God disappointed 29. And I am sure that when I come unto you I shall come in the fulness of the blessing of the gospel of Christ 29. And I am sure that when I come to you I shall come with such great assistance and evidence of God's Spirit as will have great and comfortable success among you 30. Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the spirit that you strive together with me in your prayers to God for me 31. That I may be delivered from them that do not belive in Judea and that my service which I have for Jerusalem may be aâ—ccepted of the saints 30 31 I beseech you for his sake whom we all serve and trust and as the Spirit of Love hath taught you to love all Saints that you will be very earnest as well as I in Prayer to God for me that I may be preserved from the unbelievers in Judea and my work of relief may be so accepted as may help to reconcile the Jews and Gentile Christians Note 1. That earnest conjunct Prayer is God's appointed means for his Servants
safety and success 2. And that the strongest believers must so much see and regard their dangers as to move them earnestly to pray for deliverance 32. That I may come unto you with joy by the will of God and may with you be refreshed 32. That I may not be hindred from my desired coming to you and comfort among you Note That when we would fain serve God in Peace God oft chooseth otherwise that we shall serve him as Paul there did in Prison And his Will is best 33. Now the God of peace be with you all Amen 33. And it is my Prayer for you that God who is the lover and giver of Peace may dwell among you with the great blessing of Love Peace and Concord Amen CHAP. XVI 1. I Commend unto you Phebe our Sister which is a servant of the church which is at Cenchrea 2. That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever business she hath need of you for she hath been a succourer of many and of my self also 1 2. I pray you kindly receive and assist Phebe c. For she hath been a great help and reliever of many Saints and me 3. Greet Priscilla and Aquila my helpers in Christ Jesus 4. Who have for my life laid down their own necks unto whom not only I give thanks but also all the Churches of the Gentiles 3 4. Salute in my name Priscilla and her Husband Aquila eminent in helpfulness and willing hazards by which all the Gentiles take themselves beholden to them as means of my deliverance Note The preserving and helping an eminent Minister may oblige many Churches 5. Likewise greet the Church which is in their house 5. Salute all their Christian Family and the Saints that use there to assemble in Communion 5 6. Salute my well beloved Epenetus who is the first fruits of Achaia unto Christ Greet Mary who bestowed much labour on us 5 6. Note that God would have the good works and service of his Saints to be valued and praised 7. Salute Andronicus and Junia my kinsmen and my fellow prisoners who are of note among the apostles who also were in Christ before me 7. Noted for their sufferings and service among the Apostles 8. Greet Amplias my beloved in the Lord. 9. Salute Urbane our helper in Christ and Stachys my beloved 10. Salute Apelles approved in Christ Salute them which are of Aristobulus houshold 11. Salute Herodion my kinsman Greet them that be of the houshold of Narcissus which are in the Lord. 12. Salute Tryphena and Tryphosa who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. 13. Salute Rufus chosen in the Lord and his mother and mine 14. Salute Asyncritus Phlegon Hermas Patrobas Hermes and the brethren which are with them 15. Salute Philologus and Julia Nereus and his Sister and Olympias and all the saints which are with them 8 9 10 11 12 13 14 15 That you may see that I mind them in particular salute specially these whom I have notice of 16. Salute one another with an holy kiss The churches of Christ salute you 16. And exercise such love one to another expressed by not an immodest and lascivious but an Holy Kiss the usual expression of friendship in those times The Churches which have notice of my writing salute you 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the Doctrine which you have learned and avoid them 17. And though I seem to have ended I will reassume my exhortation for Love and Concord for which I have said so much in this Epistle Beseeching you to mark those Men that bring false and new Doctrines which the Apostles never taught you and to promote them and for other sinful ends draw parties and make Divisions and Scandals among you avoid these and turn from them 18. For they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple 18. For tho this sort of Men pretend to be the chiefest servants of Christ and promoters of Truth and Holiness and Happiness yet it will be found that it is not Christ and his Gospel Kingdom and Interest which indeed they serve For these are much disâ—served by Divisions and Scandals But it is their own Belly and Fleshly Interest in some Carnal Design for to escape suffering or prosper or be followed and cried up as excellent Persons And though it is usual with them to have good Words and fair Pretences of Wisdom and Excellency and to use subtile Arguments which the Simple are much taken with as if they were clear Truth and holy Zeal yet indeed they do not edifie them but deceive the Hearts of such ignorant undiscerning Persons 19. For your obedience is come abroad unto all men I am glad therefore on your behalf but yet I would have you wise unto that which is good and simple concerning evil 19. Think not that I accuse you but warn you I rejoice that you are famous for your Obedience to the Apostolical Doctrine of Faith Love Peace and Concord But yet I know so much of the way of Dividing Seducers and of the Weakness and Injudiciousness of many zealous Christians that I see cause to warn you and all others and to tell you that there is need of much Wisdom to escape this Snare and to discern Good from Evil and to wish that you may be wise as well as zealous to all that is good and simple or unacquainted with Sinning and Heresies 20. And the God of peace shall bruise Satan under your feet shortly The grace of our Lord Jesus Christ be with you Amen 20. And to encourage you I foretell you That God who would be known to us as the God of Peace and hath promised that the Holy Seed shall break the Serpents Head will e're long bruise Satan under your Feet overcoming his Temptations and subduing the Tyrannical and Persecuting Instruments that serve him against the Church That the great Riches of all Christs Grace may be with you is the best Benediction and Wish that I can have for you Amen 21 22. Timotheus my workfellow and Lucius and Jason and Sosipater my kinsmen salute you I Tertius who wrote this epistle salute you in the Lord. 23. Gaius mine host and of the whole church saluteth you Erastus the chamberlain of the city saluteth you and Quartus a brother 21 22 23. The Brethren here with me salute you c. 24. The grace of our Lord Jesus Christ be with you all Amen 24. From the abundance of my Affection to you I again repeat my great Benediction and Desire The Grace of our Lord Jesus Christ be with you all Amen 25 26. Now to him that is of power to establish you according to my gospel and the preaching of Jesus Christ according to the revelation of the mystery which was
kept secret since the world began but now is made manifest and by the scriptures of the prophets according to the commandment of the everlasting God made known to all nations for the obedience of faith 27. To God only wise be glory through Jesus Christ for ever Amen 25 26 27. I conclude as Christ taught us in his Prayer with that which is the End of all Religion and of our Lives and salvation it self the Glorifying of God To him that can make all our Exhortations effectual and is of Power to establish you according to that Gospel which we preach as it is now a Mystery openly revealed which was more darkly delivered from the beginning and not clearly understood by Jews or Gentiles but now is openly made manifest by Christ the Light of the World and his Spirit in his Servants and by the Scriptures of the Prophets now opened and agreeing with our Gospel which by Gods Command we make known to all Nations to bring them to this Faith which now is the eminent and necessary Obedience to the Command and Covenant of Grace I say To God only be Glory as the End of all our Grace and Glory through Jesus Christ whom he hath ordained to be the Chief Means and Glass in whom his Glory shall shine forth to Man for ever Amen ANNOTATIONS WHy do we read so much in the scriptures of the Obedience of Faith Some would not have Faith called Obedience lest that signifie Works Ans God hath not made Believers or Unbelievers Lawless or under no Command No Act of Man pleaseth God whicn is not Obedience to his Will When God sendeth abroad the Gospel or Word of Faith he commandeth Men to hear it believe it and obey it But bare Commanding is not all but with it he giveth convincing Evidence of its Truth and persuading Reasons and Motives to obey it Therefore we translate the same Word sometime believing and sometime being persuaded and the same sometime unbelieving and sometime unpersuaded and disobedient And Christ is called The Author of eternal Salvation to all them that obey him To say that Faith as it is Obedience is the Condition or Qualification for Salvation but not for Pardon or Justification is a perverse Invention of Mans Brain But cannot Men distinguish between obeying the Law of Innocency or of Moses and obeying the Law of Faith and Grace yea and between obeying this Gospel initially by believing repenting and entring into the Baptismal Covenant which entreth into a State of Justification and Right to Life and the progressive Obedience of performing that Covenant to the End which is necessary to Survivors for actual Glory Christ knew what he said to the Jews This is the work of God that ye believe on him whom the Father hath sent and Paul was sent to the Gentâ—le World to preach the Obedience of Faith that is that Obedience which consisteth in actual Faith performed to the Doctrine and Command of Faith and which hath the Promise of Pardon Grace and Glory freely given for the Merits of Christ The First Epistle of PAUL the Apostle to the CORINTHIANS The INTRODUCTION WHen it was that Paul wrote this Epistle and when these Corinthians were converted to Christianity and what Wealth and Reputation Corinth a Chief City of Achaia was then of I pass by as things presupposed The Occasion of writing this is of nearer concern to be known for the understanding of it It was not unusual with him as to visit the Churches which he had planted so to write to them for their Establishment when he could not be present with them But as to the Matter and Manner of his Writing the Case of the Corinthians was the Occasion 1. There were several Cases which it seems they proposed to him which he resolveth as about Church-Order and Prophesie and Prayer about Eating things offered to Idols about Marriage and Separation c. 2. There were many Scandals among them which he endeavoureth to heal by convincing Reproof as 1. â—actions and Schisms by setting up Teachers in envious Competition 2. Conceitedness of more Wisdom than they had 3. Hearkning to envious Teachers that villified him and defamed his Person and Ministry 4. The favouring of Incest and Scandal and neglect of Discipline 5. Going to Law against one another and that before Heathen Judges when they should have decided their Differences by amicable Arbitration 6. Defrauding and wronging one another 7. Too easie Thoughts of Fornication 8. Scandalous eating things offered to Idols 9. Too much backwardness to maintain the Ministers and the Charges of their Work 10. Prophane Disorder at their Love-Feasts and Sacrament even to partiality and Excess of Drink and scandalous Unreverence for which God punihsed some in the Flesh 11. Overvaluing Gifts and undervaluing lower Christians that wanted them as not enough sensible of the Necessity and Extent of Christian Unity 12. Disorder in their Sacred Assemblies in the Exercise of their Gifts 13. Some erring about and against the Resurrection and others too much hearkning to them These things Paul reproveth and blameth them for not reforming but persuadeth none to separate from that Church for all these Corruptions But by this we may know what must be expected from young unskillful Christians and what Faults will be in such Churches as ours though the Pastors were the best when the Churches were so faulty in the Apostles Time and Presence and how far they are from the Apostolick Spirit Skill Love and Lenity who would Excommunicate all as intollerable Schismaticks who Conform not to all their devised unnecessary Additions and dare not subscribe their Justification or Approbation of all their Forms And they also that quarrel with their Teachers and forsake them when Men of New Opinions and Zealous Confidence tempt them And they that in stead of doing their own part to reform the Corruptions of such Church and in Love and Tenderness to draw Sinners to Repentance do take the dividing lazie Course to separate from such Churches with a few counted the best who will put them to least Labour and Trouble in Discipline Paul himself held Communion with this and other such Churches notwithstanding all these Faults And we find not that he Excommunicated any one though he require them to do it and decreed to do it but on one 1 Cor. 5. and reverst that Purpose I find not in all the New Testament that there was ever two Christian Churches in any one Town or City upon any Difference among them unless you will call the condemned Nests of Hereticks such CHAP. I. 1. PAul called to be an apostle of Jesus Christ through the will of God and Softhenes our Brother 2. Unto the church of God which is at Corinth to them that are sanctified in Christ Jesus called to be saints with all that in every place call upon the name of Jesus Christ our Lord both theirs and ours 1 2. Paul a called Apostle by the special Electing Will and Favour of
them to us his Apostles and to others that have his Spirit in the measure that they have it For the Spirit of God is given us in our several measures to teach us all things fit for us to know even the Depths of God 11. For what man knoweth the things of a man save the spirit of man which is in him even so the things of God knoweth no man but the spirit of God 11. As a Mans Spirit is conscious of its own secret Actings and Thoughts which no Man else can know so the Spirit of God knoweth the Secret things of God and maketh us know them in our measures which they that have not the Spirit cannot by all their Learning know 12. Now we have received not the spirit of the world but the spirit which is of God that we might know the things that are freely given to us of God 12. And this Spirit God hath given to us not the Spirit of the World to make us carnally and worldly wise but the Spirit of God to make us savour and know God's great mysterious Gifts of Grace 13. Which things also we speak not in the words which mans wisdom teacheth but which the holy Ghost teacheth comparing spiritual things with spiritual 13. And these are the things which we preach to you not in the Words and Manner now counted by the Heathens to be Learned and Wise nor after their vain Arts but in the very Words and Manner which God's Spirit teacheth us who teacheth us the Matter fitting Spiritual Words to Spiritual Things that all may be of God 14. But the natural man receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 14. But they that have not the Spirit themselves but meer Nature cannot with all their Learning receive these spiritual Mysteries revealed to us by God for they will seem but Fanatick Dreams and Foolishness to them not to be believed Nor can they understand them for only a Mind illuminated by God's Spirit doth discern them 15. But he that is spiritual judgeth all things yet he himself is judged of no man 15. But he that is Spiritual discerneth these revealed things of the Spirit in his Measure when yet he himself and his own Spiritual Apprehensions and Affections are unknown to Carnal Men that hear him 16. For who hath known the mind of the Lord that he may instruct him But we have the mind of Christ 16. For who hath pried into God's secret Counsels or known his Mind further than he hath opened it to him But Christ our Teacher hath told us his own and his Fathers Mind which we are to preach to the World for Mens Salvation ANNOTATIONS 1. IT is none of Paul's meaning here to vilifie true Philosophy Logick or Oratory or any useful Knowledge or Art And all Knowledge is useful to one that referreth it to right Ends which is Knowledge indeed For God hath made nothing knowable in vain True Physicks is the Knowledge of the knowable Works of God and God in them that we may admire love serve and trust him True Logick is but the Skill of using our Reason truly and orderly True Grammar and Oratory are but fitting Words to Things and to the Hearers Minds as most tendeth to their Edification God is against none of these which are his precious Gifts But carnal Men have carnal Ends and fit all these abusively to their Ends to wrangle against Truth and divert their Minds from Things to Words and from great and everlasting Things to Trifles and to feed their Pride and Ambition and Covetousness and to make their Malignity more keen and hurtful And such was the Learning of these Heathens which then past for Wisdom in the World 2. Nor doth Paul here favour false Pretenses of the Spirit or true Fanaticism when Men take the Delusions of Satan or every strong Imagination or the boiling of their Pride and erroneous Passions fed by Prejudice for the Work of God's Spirit These sin more dangerously than many others by charging their Sin and Errour upon God and tempting Men to deride the Spirit Even as false Prophets are sharpliest reproved and the counterfeit use of Christ's Name by the Sons of Sceva did but strengthen the Devil against them Therefore we are bid to try the Spirits CHAP. III. 1. ANd I brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ 1. But this Spiritual Wisdom of which I have said such great things is not in all Christians alike Though the Apostles had the Spirit to lead them to all needful Truth and record it for the Church yet some weak Christians are still so much carnal that their Spiritual Wisdom is but such as Babes in Christ have who have still need to be fed and taught by others And as to such I am constrained to speak to you 2. I have fed you with milk and not with meat for hitherto ye were not able to bear it neither yet now are ye able 2. I fed you with the Food of Babes and not of strong understanding Men or else I had lost my labour by your incapacity For harder things you could not nor yet can bear 3. For ye are yet carnal for whereas there is among you envying and strife and divisions are ye not carnal and walk as men 3. For ye are yet in a great measure Carnal Do not your Envy and Strife and Divisions prove that you are so far Carnal and live according to the corrupt Nature of Man and not by the Spirit of God 4. For while one saith I am of Paul and another I am of Apollos are ye not carnal 4. For while you divide into Factions for your several Teachers are ye not so far Carnal 5. Who then is Paul and who is Apollos but ministers by whom ye believed even as the Lord gave to every man 5. What are any of us but Christs Ministers by whose Ministry you were brought to believe in Christ even as God gave us various Dâ—grees and of Success 6. I have planted Apollos watered but God gave the increase 6. I first preached to your Conversion and Apollos to your further Edification but the Success and Fruit of all was not from our Power but from the free Grace of God 7. So then neither is he that planteth any thing neither he that watereth but God that giveth the increase 7. If then you would know to whom to ascribe your Conversion and Salvation we poor Ministers that plant and water are but as Gods Tools and to be accounted as nothing in comparison of him who as he sent us and enabled us so caused freely all the Success which is our Joy and your Welfare 8. Now he that planteth and he that watereth are one and every man shall receive his own reward according to his own labour 8. Now it is by the same Ministerial
emboldned to go on in Sin supposing that now God pardoneth all Thus Satan hath turned Christs Sacred Ordinance against himself and the Peace of the Church and the Comfort of some and the Reformation of others and carrieth on these most horrid Depravations with such odious Success that without Wonders of gracious Providence there appeareth no probability of Deliverance from these heavy Effects of Sacrament-distraction CHAP. XII 1. NOw concerning spiritual gifts brethren I would not have you ignorant 2. Ye know that ye were Gentiles carried away unto these dumb idols even as ye were led 1 2. As to your case of discerning Spirits and Spiritual Gifts it is of great importance that you should not be ignorant lest you should take evil Spirits for the Spirit of God or not distinguish the various Gifts of Gods own Spirit in Believers In your Heathen state you were carried away with Idol Oracles and Worship 3. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus accursed and that no man can say that Jesus is the Lord but by the holy Ghost 3. First in general you may be sure that none of those Idol Oracles or Blasphemers that speak against Christ and Anathematize him as Infidels do do speak by the Spirit of God For God's Spirit bore uncontrolable witness to Christ by Prophesie Resurrection Miracles and Holiness And on the contrary side he that believeth and confesseth that Jesus is the Lord the true Son of God and our Mediator hath surely learnt this of the holy Ghost his outward testimony in the foresaid evidence and his inward teaching For do but truly believe the truth of Christ himself and the truth of all his Doctrine will undeniably follow 4. Now there are diversities of gifts but the same Spirit 5. And there are differences of administrations but the same Lord. 6. And there are diversities of operations but it is the same God which worketh all in all 4 5 6. And as Gifts are ascribed to the Holy Ghost and Administrations to the Son and Operations to the Father Almighty so in all these there is great diversities both of kinds and of degrees 7. But the manifestation of the Spirit is given to every man to profit withall 7. But all the gifts of the Spirit are given for the Churches edification or to do good with Though some of them are found in unholy Men who perish in their sin 8. For to one is given by the Spirit the word of wisdom to another the word of knowledge by the same Spirit 8. The same Spirit maketh one eminently wise and prudent in applying sacred Truth to the Case of the Hearers and it giveth another an eminent knowledge of sacred Mysteries 9. To another faith by the same Spirit to another the gifts of healing by the same Spirit 9. Another he maketh eminently strong in Faith for extraordinary Effects and another hath the Gift of miraculous Healing of the Sick when the Spirit will have it done 10. To another the working of miracles to another prophesie to another discerning of Spirits to another divers kinds of tongues to another the interpretation of tongues 10. To another other sorts of powerful Miracles to another to speak by immediate Inspiration either Predictions or powerful Explications and Applications of Gods Word to another a quick and sure Discerning whether Men pretending to the Spirit speak from God or not to another the speaking of divers Languages to another the Interpretation of those Languages to them that understand them not 11. But all these worketh that one and the self-same Spirit dividing to every man severally as he will 11. And though these are very various and greatly dâ—fference Man from Man yet it is the same Spirit that worketh them all diversifying as he freely and wisely pleaseth 12. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ 12. For here One and Many well consist As the Natural Body is but One Body but made of Many Members differing in number excellency and office so is Christ and his Church 13. For by one Spirit are we all baptized into one body whether we be Jews or Gentiles whether we be bond or free and have been all made to drink into one Spirit 13. Fâ—r as Sacramentally all visible Members are baptized into one Universal Church of professed Christian and drink the Cap of holy Union and Communion in the Lords Supper so all true living saved Members are baptized by one Spirit into one Universal Church of true spiritual Christians and drink the true uniting Spirit of Communion 14 15 16 17. For the body is not one member but many If the foot shall say Because I am not the hand I am not of the body is it therefore not of the body And if the ear shall say Because I am not the eye I am not of the body is it therefore not of the body If the whole body were an eye where were the hearing if the whole were hearing where were the smelling 14 15 16 17. The Body is not one Member as to Number Kind or Office but many united And so in Christs Body the Church If a mistaken Christian himself should say Because I am low in place Grace or Gifts I am none of the Church this will not prove or make him none Much less if others by false Censure or Church-tyranny say he is none or excommunicate him for dissenting from their vain Appendages or Opinions If all were of one Office Stature Complexion or degree of Grace or Knowledge who would be Rulers and who Subjects who Teachers and who Learners How many Offices of Piety and Charity would be unperformed God hath not a Church on Earth where all Members are so wise as besides the Essentials of Christianity to know all the Integrals much less to know the numerous little Accidents of Forms and Ceremonies and all that is really or pretendedly Indifferent and Lawful which Domineerers can invent to be so indeed and so to be all united in such things indifferent 18. But now hath God set the members every one of them in the body as it hath pleased him 19. And if they were all one member where were the body 20. But now are they many members yet but one body 18 19 20. But as the Wise Creator in Nature so as our Redeemer Governor and Regenerator by Grace God hath chosen great diversity of Members as to Office and Gifts and he himself as it pleased him hath set them in his Church And who are they that presume against him to censure or cast out the meanest of such Were they all numerically or in Office or degree of Knowledge and Grace but one or equal the Church would not be such a thing as God hath made it But now God that freely delighteth in the variety of his Works hath made it one Body of Christ composed of
Jesus Christ be with you My love be with you all in Christ Jesus Amen 23 24. The best Benediction I can give you is by praying That the Grace of our Lord Jesus Christ may be with you for that will render you holy and acceptable to God and save you from Evil and bring you to Glory I am sure my Love is with you all May your Loveliness so continue it Amen The Second Epistle of PAUL the Apostle to the CORINTHIANS CHAP. I. 1. PAul an apostle of Jesus Christ by the will of God and Timothy our brother unto the church of God which is at Corinth with all the saints which are in all Achaia 2. Grace be to you and peace from God our Father and from the Lord Jesus Christ 1 2. When it is read to the Church at Corinth to whom it is specially directed to be communicated to others in Achaia by them 3. Blessed be God even the father of our Lord Jesus Christ the Father of mercies and the God of all comfort 4. Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God 3 4. By the same Reasons that comforted me and by the experience of his Mercies which giveth me a comforting frame of Mind 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 5. As I suffer more than others for Christ so I have proportionable comfort by Christ 6. And whether we be afflicted it is for your consolation and salvation which is effectual in the enduring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and salvation 6. So great is the love of God to you that both our afflictions and our comforts are intended as means to your comfort that you may the easilier suffer as we do and hope for that comfort that we enjoy and that all may further your Salvation 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall ye be also of the consolation 7. Therefore I hope that suffering will not overthrow your Faith while you look for the same consolation 8. For we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life 8. I would have you know how great our sufferings were in Asia even beyond our own strength to bear them and such as put me in expectation of death 9. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead 9. But God brought me to this expectation of death that I might not trust to my present life but unto God alone and that as one that can raise the dead and give them a better life hereafter than that which they lay down for Christ 10. Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf 10 11. Who hath delivered us from so terrible a kind of Death and still doth deliver us and we hope will do till our Work be done But your Prayers must concur as the Means that God also may have all your Thanks 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world and more abundantly to you-wards 12. Note 1. That a Christian must have rejoicing not only in Christs Merits but in the Conscience of his own Sincerity 2. Sincerity is much in Simplicity and contrary to self-seeking fleshly Wisdom 3. It is Gods Grace that giveth this Sincerity 4. Where it is used in eminent Self-denial it may lawfully be gloried in against Dâ—tractors 13. For we write none other things unto you then what you read or acknowledge and I trust you shall acknowledge even to the end 13. For I willingly expose my self and Doctrine to your Trial I write but the same things which you have received and own and I hope will own even to the end 14. As also you have acknowledged us in part that we are your rejoycing even as ye also are ours in the day of the Lord Jesus 14. As I my self have been owned by you as your Comfort though I have some Accusers even as you are my Comfort when I render an Account of my Ministry to Christ 15. And in this confidence I was minded to come unto you before that you might have a second benefit 15. And in confidence of this our mutual Love I purposed to come to you for the increase of your Graces 16. And to pass by you into Macedonia and to come again out of Macedonia unto you and of you to be brought on my way toward Judea 16. When I carry the Contribution to Judea 17. When I therefore was thus minded did I use lightness or the things that I purpose do I purpose according to the flesh that with me there should be yea yea and nay nay 18. But as God is true our word toward you is not yea and nay 17 18. What I purposed was with submission to Gods Providence and Will Had any cause then to accuse me of Levity and Falshood in my Promises as if my Word were not to be credited I take God to witness that I spake my real Purpose in truth though I was hindred from Performance 19. For the son of God Jesus Christ who as preached among you by us even by me and Sylvanus and Timotheus was not yea and nay but in him was yea 20. For all the promises of God in him are Yea and in him Amen unto the glory of God by us 19 20. And more abusive is it hence to gather my Incredibility in preaching and the uncertainty of my Doctrine For Christ whom we preached is a certain Saviour and his Promises all sure and are sealed confirmed and proved to Gods Glory in the Power of our Ministry 21. Now he which stablisheth us with you in Christ and hath anointed us is God 22. Who hath also sealed us and given the earnest of the spirit in our hearts 21 22. And it is God himself who stablisheth both us and you in Christ and hath anointed and sealed us and given us the Earnest of his Spirit which is his Pledge and our Security 23. Moreover I call God for a record upon my soul that to spare you I came not as yet unto Corinth 23. I do by Oath call God himself to witness that my not coming yet to you was not out of any such Falshood Levity or Self-respect as my Accusers intimate
but I delayed as foreseeing how unpleasing it would be to have exercised the Severity among you which your Sin before Repentance required 24. Not for that we have dominion over your faith but are helpers of your joy for by faith ye stand 24. Not that we are Lords over your Faith or have any power to change it but our Preaching and Discipline is to help your Joy by casting out Sin and by stablishing you in Faith in and by which you must stand and live CHAP. II. 1 2. BUt I determined this with my self that I would not come again to you in heaviness For if I make you sorry who is he then that maketh me glad but the same which is made sorry by me 1 2. But the true cause of my delay to come to you was that having reproved you for many Sins which required sharper Censure if you had not disowned them I was not forward to grieve you by such displeasing Work and staid to hear of your Repentance For your Grief is my own and none can take it from me but your selves by your Repentance 3. And I wrote this same unto you lest when I came I should have sorrow from them of whom I ought to rejoyce having confidence in you all that my joy is the joy of you all 3. And I gave you my Reproof by a Letter thaâ— it might cause that Reformation which might prevent my Sorrow when I came my self for I ought to have joy in you as I hope also my joy is yours 4. For out of much affliction and anguish of heart I wrote unto you with many tears not that you should be grieved but that ye might know the love which I have more abundantly unto you 4. For I was so far from insulting over you or desiring your hurt that I performed that necessary part of my Office with great grief and anguish and wrote to you with many tears not delighting to grieve you but to shew my Love for your Reformation and Salvation 5. But if any have caused grief he hath not grieved me but in part that I may not overcharge you all 5. But the Grief which I had by the Sins of some particular Persons I am far from charging on all the Church 6. Sufficient to such a man is this punishment which was inflicted of many 6. The Churches Censure and Rejection of such a Sinner is as much Punishment as I judged meet Note That the Punishment was not only in the presence of Many that is the Assembly but also by many For though the Pastor had the Keys the People were consenting Executioners by avoiding Communion with the Excommunicate 7. So that contrariwise ye ought rather to forgive him and comfort him lest perhaps such a one should be swallowed up with overmuch sorrow 7. But now he is penitent ye ought to forgive and comfort him with the notice of Pardoning Mercy from God lest too much sorrow overwhelm him Note That Sorrow for Sin may be too much and it is so when it swalloweth us up and doth more hurt than good 8. Wherefore I beseech you that ye would confirm your love towards him 8. I that judged him for his Sin now absolve him and intreat you in Love to receive him 9 For to this end also did I write that I might know the proof of you whether ye be obedient in all things 9. I wrote to you to cast him out to exercise your Obedience and so I now do to take him in 10. To whom ye forgive any thing I forgive also for if I forgave any thing to whom I forgave it for your sakes forgave I it in the person of Christ 10. As â—oâ— forgive him and desire his Restoration â—o do I And I absolâ—e him by Christs Authority as his Minister for your own Good and Comfort Discipline being for the Churches good 11. Lest Satan should get an advantage of us for we are not ignorant of his devices 11. For we know that Satan hath his Stratagems and would turn our Justice and Discipline to our hurt either by too much dejecting the Sinner or by exasperating and dividing the Church And we would not be over-reached by him The Means are for the End 12. Furthermore when I came to Troas to preach Christs gospel and a door was opened unto me of the Lord 13. I had no rest in my spirit because I found not Titus my brother but taking my leave of them I went from thence into Macedonia 12 13. At Troas I had great Encouragement in my Ministry but not hearing of you by Titus disquieted me c. 14. Now thanks be unto God which always causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place 14. To God I give Thanks who causeth me to rejoice in the Success of my Ministry for Christ and whereever I come communicateth to Men the Knowledge of his Gospel 15. For we are unto God a sweet savour of Christ in them that are saved and in them that perish 16. To the one we are the savour of death unto death and to the other the savour of life unto life 15 16. For our Service to God is an acceptable Sacrifice for the sake of Christ both about them that are saved and them that perish to them that abuse and reject the Gospel to their own destruction and them that are converted and saved by it For God will be glorified in both and accepteth our Ministry to both notwithstanding the various Success 16 17. And who is sufficient for these things For we are not as many which corrupt the word of God but as of sincerity but as of God in the sight of God speak we in Christ 16 17. So great is this Work that neither I nor any is sufficient for it in our own Strength without Gods suitable Help and Grace But I have the Conscience of my Sincerity that I do not as do the Corrupters of the Word of God but I speak the things of Christ in truth as God inspired me and as in his sight CHAP. III. 1. DO we begin again to commend our selves or need we as some others epistles of commendation to you or letters of commendation from you 1. And seeing the Reputation of our Persons is so needful to the Ends of our Ministry let me expostulate with you why you should hearken to them who make it needful to vindicate our selves Am I a Stranger to you Do I need as some others to be recommended to you by other Mens Letters Or by your Letters to be recommended to other Churches Do I not bring with me the Proof of mine Apostleship 2. Ye are our epistle written in our hearts known and read of all men 2. Your own Conversion by my Ministry which is the rejoicing of my Heart is more than a Commendatory Epistle and this may be read of all that know you 3. For as much as ye are manifestly declared to be the
epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart 3. For your Conversion openly proveth that you are as it were Christs own Epistle by our Ministry written by the quickning Spirit of the Living God and not with Ink not as Moses's Law on Tables of Stone but on your very Hearts And therefore as you are the Epistle or Testimony of the Work of Christ so of me as his Minister 4 5. And such trust have we through Christ to God-ward Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God 4 5. It is of God that I have this Confidence and Glorying Far be it from me to think that I have any such Sufficiency of my self to convert Souls but my Sufficiency and the Success is all of God 6. Who also hath made us able ministers of the new testament not of the letter but of the spirit for the letter killeth but the spirit giveth life 6. It is he that hath made me an able Minister of the New Covenant not a Preacher of the Law of Moses written in Stone but of the Gospel of Christ who sendeth us forth by his Spirit and giveth his Spirit by our Ministry For the Law of Moses curseth Sinners and sheweth them Sin and condemneth them But the Spirit of Christ doth quicken them and kill their Sin and lead them in the way of Life 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away 7. For if that Ministry of Moses which by consequence was of Death or of a Law that condemned but gave not the Spirit of Life written and engraven by God in Stones was accompanied with so great Glory that the Israelites could not endure to look Moses in the Face for the Glory of his Countenance which yet is now done away 8. How shall not the ministration of the spirit be rather glorious 8. Must not the more excellent Ministry of a durable Gospel by which God giveth Men his Spirit be more glorious though we the Ministers seem contemptible 9. For if the ministration of condemnation be glory much more doth the ministration of righteousness exceed in glory 9. The different Covenants shew the different Glory of the Ministry For if Moses's Ministration of a condemning Law was Glory our Ministration of a justifying saving Gospel-Covenant must needs exceed his Ministry in true Glory 10. For even that which was made glorious had no glory in this respect by reason of the glory that excelleth 10. For as a greater Light maketh a lesser seem as none so the Mosaick Ministry of the Law had as it were no Glory being clouded by the Glory of the Gospel 11. For if that which is done away was glorious much more that which remaineth is glorious 11. For if the Law of Moses considered formally as such and given to the Jews to rule their Common-wealth and lead them to Christ which was to cease when the Gospel came to which it was a Schoolmaster was yet given in Glory much more is the Gospel which is to continue and its Ministration glorious 12. Seeing then that we have such hope we use great plainness of speech 12. Wonder not then that we speak boldly to you when we can shew such Authority 13. And not as Moses which put a vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished 13. We do not as Moses veil our Faces signifying that the Israelites could not well look to the true End and Meaning of their own Law which is Christ to whom by Types it pointed them nor see that it was to be abolished by his better Covenant as it now is We speak freely to you with open Face 14. But their minds were blinded for until this day remaineth the same vail untaken away in the reading of the old testament which vail is done away in Christ 14. But the Minds of the unbelieving Jews were blinded and to this day the Veil remaineth by this their Blindness so that they understand not the End and Design of the Old Testament when they read it Bâ—t it 's taken away by Christ to true Believers 15. But even unto this day when Moses is read the vail is upon their heart 15. Their Unbelief sheweth us that the Veil and Blindness is on them to this day 16. Nevertheless when it shall turn to the Lord the vail shall be taken away 16. But when they shall be converted to Christianity the Veil shall be taken away and they shall understand the Meaning and Tendency of the Law 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty 17. And as the Letter doth but point unto the Spirit without which it doth but kill so it is Christ who is that Spirit which is the Sum and End of the Letter and Types And where the Spirit of the Lord is there is Freedom and Power of Speech as well as Deliverance And therefore we use that Freedom with you 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. 18. And so all true Christians not veiled as the Jews but with open Face in the open Light though yet but as in a Glass behold the Glory of the Lord and by our Spiritual Renovation are changed into the Image of Christ from one Degree of Glory to another by the Spirit of the Lord who will perfect his Work ANNOTATIONS THe fear of favouring Antinomianism hath tempted some to pervert this Chapter about the abolishing of Moses's Law I know of no Man that hath written so much against the Antinomians as I have done nor with so much success in casting down their Libertine Errours in this Land And yet I abhor running into the contrary Extreme And therefore I say that it is evident to any unprejudiced considering Reason that Paul here affirmeth That the very Law written in Stone is abolished and done away To say It is only the Glory of the Burning Mount or of Moses Face that is done away is plainly contrary to Ver. 7 9 10 11 13. I will not tire the Reader with Arguments from so plain Words The Truth is this 1. The Law of Nature is not done away by Christ but made part of his own Law into whose Hands that and all things are given 2. The Ten Commandments except the Preface and a Word or two in the Second Commandment and the Determination of the Seventh Day in the Fourth Commandment are the Common Law of Nature 3. Christ also hath expresly made them his Law
by reciting them preceptively And so they bind all Christians now as the Law of Nature and the Law of Christ 4. God by giving the Jews their Laws gave us Directions to know in the like Cases what is equal or wrong to us 5. But formally as it was Gods Law delivered by Moses to the Jews it binds not us and it 's done away For 1. It never as such bound any but the Jews and the few Proselytes among them For it was never promulgated to the World And even the Decalogue was Political and all made for that Common-wealth And all the World was never bound to turn Jews nor to dwell or come into a remote Country no bigger than half England 2. The Jews own Commonwealth is dissolved and so are their peculiar Laws 3. The Apostle expresly saith That the Law written in Stone that was glorious is done away ver 7. 11.13 compared 4. Moses was no Ruler or Mediator to the whole World 5. If one part of Moses Law as such bind then all of it bindeth a quatenus ad omne and so we must turn Jews 6. Paul expresly nameth Sabbaths as abolished that is A Day of Ceremonial Rest which the Fourth Commandment ordaineth as a Type of Spiritual Rest by Christ The Sum is That we are bound to the Law commonly called Moral as it is the Law of Nature and of Christ but not formally as the Law given the Jews by Moses or as written in Stone CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not 1. Therefore having received a more honourable Ministry than that of Moses Gods Mercy encourageth us and keepeth us from faâ—nting in our Labours and Sufferings 2. But have renounced the hidden things of dishonesty not walking in craftiness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God 2. But have renounced those things which cannot endure the Light lest they should be shamed but are craftily carried on in the dark nor do we use deceiving Arts in handling the Word of God but in the open Light by Evidence of Truth we expose our selves to trial and expect Success 3. But if our gospel be hid it is hid to them that are lost 3. So that if our Preaching be not yet understood and believed it is not for want of our clear Delivery but from the miserable Case of lost uncapable Hearers 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious gospel of Christ who is the image of God should shine unto them 4. Because the Devil by the love of worldly things ruling the Hearts of worldly Men hath blinded them that they may not believe the Gospel and see that Glory which shineth in Christ who is the Image of God 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake 5. It is not our selves that we commend by preaching to you or set up for you to believe in but it is Christ Jesus the Lord else indeed our Ministry were inglorious and we only manifest our selves to be faithful Servants for your Salvation by Christ who hath called us hereto and whose Glory we proclaim 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 6. For God who by his Word created Light hath shined by Spiritual Light into our Hearts giving us that Knowledge of God which gloriously appeareth in the Person Doctrine and Works of Christ which he commandeth us to communicate to others 7. But we have this treasure in earthen vessels that the excellency of the power may be of God and not of us 7. But we that are thus trusted and honoured of God are our selves poor frail afflicted Mortals that it mâ—y appear that it is by the Power of God and not of Men that the Gospel prospereth 8. We are troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed 8 9. We are many ways troubled but not brought to any extreme distress in straits but not in despair persecuted by Men but not forsaken of God cast down low and yet upheld and not destroyed 10. Always bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body 10. We still bear in our Bodies a memorative Conformity to our suffering dying Lord that our delivered Bodies also might have some conformity to his Life by whom we live and whom we preach 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh 11. For we that yet live are in continual danger of death by Persecutors for Jesus sake that we might be Emblems of Christs Resurrection and Life and a Proof that he liveth who preserveth us while we preach that blessed Life which he possesseth and hath purchased and promised 12. So then death worketh in us but life in you 12. So that in our Sufferings Christs Death is resembled but his Life in your Conversion and Preservation 13. We having the same spirit of faith according as it is written I belived and therefore have I spoken we also believe and therefore speak 13. But we have the sâ—me Spirit of Faith as you have and therefore say with David That we speak because we believe 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you 14. For he that raised up Christ shall raise us up both from our Sufâ—erings and Death and present us with you who are the Bâ—essings of our Labours 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God 15. For it is for you that we suffer and labour and are preserved that as many have the Benefit so God may be glorified by the Thanksgiving of many 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day 16. Therefore we are not tired in our Labour or Suffering but while our Bodies suffer and perish our Souls receive daily new Supplies of Strength and Comfort 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 17. For all our Sufferings for Christ and Bodily Afflictions are very tollerable and light and so short as to be but as for one moment and so gainful that they are the Means appointed to procure us a Crown of Glory which is weighty and of exceeding Worth and Everlasting 18. While we look
cause at all of their Pardon or Justification It is but a necessary Receptive Qualification he that shuts the Window causeth darkness But it 's sottish to say that he that openeth it doth more than the Sun to cause light which he causeth not at all but removeth the impediment of reception and Faith it self is Gods Gift of Grace though Preaching and Perswasion be the means of working it CHAP. VI. 1. WE then as workers together with him beseech you also that ye receive not the grace of God in vain 1. We then whose Office is to subserve Christ so your Salvation beseech you that ye take care that all the Mercy which he hath shewed you in the Gospel and you profess to have received be not in vain and â—â—ustrated by any deceit 2. For he saith I have heard thee in a time accepted and in the day of salvation have I succoured thee behold now is the accepted time behold now is the day of salvation 2. It is of exceeding great moment to know your time and day of Grace God hath his accepted time and special day of Mercy which all should watch and take as it is written I have heard thee c. And certainly this is your time and day of Mercy while Mercy is so freely and fully preached to you 3. Giving no offence in any thing that the ministery be not blamed 3. Our care is to give no occasion of falling to any nor expose the Ministry to blame or to the hard thoughts of those that should be saved by it 4 5. But in all things approving our selves as the ministers of God in much patience in afflictions in necessities in distresses in stripes in imprisonments in tumults in labours in watchings in fastings 4 5. Note What an approved Minister of Christ must endure and do for the Ends of his Ministry if he be called to it 6. By pureness by knowledge by long-suffering by kindness by the holy Ghost by love unfeigned 7. By the word of truth by the power of God by the armour of righteousness on the right hand and on the left 8. By honour and dishonour by evil report and good report 6 7 8. Note By how many means the Work of the Mâ—nistry is promoted and how we must be qualified thereto 8 9 10. As deceivers and yet true as unknown and yet well known as dying and behold we live as chastened and not killed as sorrowful yet alway rejoycing as poor yet making many rich as having nothing and yet possessing all things 8 9 10. Our Life is made up of seeming but not real Contradictions As Deceivers use Craft to huâ—t Men we use our Wit and Skill or Wiles to save Men and yet we deliver nothing but the truth Our Spirit and Spiritual Condition is unknown and yet our Out-side known to many We daily are exposed to the danger of Death and die daily and yet you see we are alive We are oft chastened and yet not killed we are under many Sorrows in the Flesh and yet we continually rejoice in God we are poor and yet God useth us to make many rich in Grace we have nothing and yet by Faith all the World is ours as ordered by God and used by us for our Spiritual Good Love maketh all other Mens Estates comfortable to us as our own and God useth all things for our good 11. O ye Corinthians our mouth is open unto you our heart is enlarged 12. Ye are not straitned in us but ye are straitned in your own bowels 11 12. Our Mouth hath been opened to you in full Communication of the Gospel and our Hearts enlarged towards you in Love and Zeal for your Salvation If yet there be any straitness and defects in you of Knowledge and Love it is of your selves and your own deficiency 13. Now for a recompense in the same I speak as unto my children be ye also enlarged 13. And Justice requireth that as Children to a Father your Love and Kindness be large towards us and that the Fruits of our Ministry in you be not narrow and defective 14. Be ye not unequally yoked together with unbelivers for what fellowship hath righteousness with unrighteousness and what communion hath light with darkness 15. And what concord hath Christ with Belial or what part hath he that believeth with an infidel 14 15. Let not Seducers or Carnal Interest draw you to Communion with Infidels and Idolaters as if you were inclined to their way or were yet indifferent in Religion Partake not externally of their Sacrifices as if you were of their Society For how can such Contraries as Righteousness and Unrighteousness Light and Darkness Christ and Belial a Believer and an Infidel be united or have special Communion even Symbolical in the things wherein they are contrary 16. And what agreement hath the temple of God with idols for ye are the temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people 16. Will you join the Temple of God and Idols together God hath made you his Temple and peculiar People and promised specially to own you in Communion as your God And will you go to Idols Temples as if your God had Concord and Communion with them 17 18. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and will be a Father unto you and ye shall be my sons and daughters saith the Lord Almighty 17 18. Wherefore go not to the Idols Temples and symbolize not with them in Religion to avoid Persecution but come out from among them as a holy People segregate to the Lord and defile not your selves with their unclean things and then God will own you as his Sons and Daughters while you are pure and cleave to him 1. Note That this Command for the Church to avoid Communion with Idolaters and Infidels is perverted by them that feign it to forbid Communion with Christians and their Churches if they do but differ in some tollerable Opinion or Practice from them which their censorious Ignorance will falsly call Idolatry They call such Differences or Defects False Worship and then say we must not join in False Worship Whereas every faulty Manner of Worship may be called False because it is so far disagreeable to the Rule And no Man offers any Worship to God that is not False if all Faultiness be Falseness But it 's no False Worship that will allow us to separate from Churches or Christians further than they separate from Christ and Christ disowneth them for that Faultiness or than they make any Sin to be to us necessary to any part of their Communion They were very foul Sins even in Worship that the Corinthians were guilty of and yet none was commanded to come out from them And much more are those Papists displeasing to God who cast out
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
hath blessed us with all spiritual blessings in heavenly places in Christ 3. Thanks and Praise be given to God the Father of our Lord Jesus Christ who hath blessed us with all spiritual Blessings in Celestials or Heavenly things which tend to Glory which Christ doth purchase promise prepare and possess for us 4. According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love 4. As he chose us as Members of Christ whom he chose to be our Head before the World was made that we should be holy and blameless both which summarily consist in holy Love 5. Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will 6. To the praise of the glory of his grace wherein he hath made us accepted in the beloved 5 6. Having predestinated us to become his adopted Children to him in and by Jesus Christ of his own free and good Will that so his Grace wherein he hath made us accepted in his beloved Son might have the Praise and Glory Note 1. That the Election is from before the Foundation of the World 2. That it is one Decree or Election of God by which he chuseth Christ to be our Head and us to be his Members 3. It is one and the same Election by which God hath chosen us to the praise and glory of his Grace to be saved and to be holy and blameless in Love On Gods part it is by one Act and on our part it is to one state of Blessedness as Generation maketh one Man though as objectively that one have many Parts it may accordingly be named Many and distinguished And the Essentials are given at once though the Integrals and Augmentation be after given by degrees 4. That Love is the sum of that Holiness and Blamelesness to which we are predestinated 5. That we are not onely Predestinated to Life on condition of Holiness but are Predestinated to Holiness it self and consequently to Faith and Repentance and not onely on condition that we believe and repent And so Election is of Individual Persons to Faith Holiness and Salvation and not onely of Believers to Salvation or of Persons to be saved if they believe A Conditional puts nothing into being or act Were the Scripture dark in the Point of Gods free Electing of some to Faith and Repentance more than others of equal Guilt and Pravity Experience might fully satisfie us of it 7 8. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace wherein he hath abounded toward us in all wisdom and prudence 7 8. In whom we have deliverance by Redemption through the Sacrifice of his Blood for our Sins even the forgiveness of all our Sin which manifesteth the Riches of his Grace and Bounty from which this Gift proceedeth in which he abounded toward us in the exercise of that wonderful Divine Wisdom and Prudence in the way of our Salvation by Christ which to search and know is the greatest Wisdom and Prudence of Man 9. Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself 9. Having now opened to us the Mystery of his own Will and good Pleasure which he purposed in himself but was little known by Jews or Gentiles 10. That in the dispensation of the fulness of times he might gather together in one all things in Christ both which are in heaven and which are on earth even in him 10. That when he saw the fit time fully come he might gather into one Universal Church united to Christ the Head as his Kingdom and Body both Jews and Gentiles yea Angels and Men the departed Souls and those on Earth to be One I say in him their Head and King Note Those that confine this to Jews and Gentiles yea and those that exclude Angels force the Text without proof For though Angels sinned not Christ may gather us into one Heavenly Society with them and make us like them himself being the Head 11. In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will 11. In whom also we have our Lot of Inheritance being thereto predestinated by God who calleth whom he pleaseth and worketh all things according to his own Counsel Wisdom and Will 12. That we should be to the praise of his glory who first trusted in Christ 12. That we who were first called and made Believers in Christ might be the First-fruits of his Church and bring him much Praise and Glory by our Service 13. In whom ye also trusted after that ye heard the word of truth the gospel of your salvation In whom also after that ye believed ye were sealed with that holy Spirit of promise 13. In whom you trusted when you had heard the true Gospel of your Salvation and in and by Christ after you believed you received the great Gift of the promised Spirit which is Gods Seal upon you and the Seal of the Truth of his Promise to you 14. Which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory 14. Which Spirit is given us by God as the ascertaining Earnest of our Inheritance to fit us for and assure us of our attaining the Possession of that which Christ hath purchased for those whom he had redeemed to be his peculiar People 15. Wherefore I also after I heard of your faith in the Lord Jesus and love unto all the saints 16. Cease not to give thanks for you making mention of you in my prayers 15 16. Hearing of the continuance and increase of your Faith and your Love to all the Saints and not onely to those that conform to your Minds in small or indifferent things do constantly give thanks to God for your Stability and daily pray for you 17. That the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdom and revelation in the knowledge of him 17. That he that is the God of our Lord Jesus as Man who sent him and raised him from the dead and glorified him would give you yet more of the Spirit of Wisdom and Revelation that you may know yet more of the Mystery of his Love in our Redemption by Christ 18. The eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints 18. That your Minds being yet more illuminated you may fullier and clearlier know to what glorioâ—s Hopes he hath called us and what Treasures of Glory he hath promised to his Saints in whom he will be glorified for ever 19. And what is the exceeding greatness of his power to us-ward who
henceforth as the Unconverted Heathens that follow their own false imaginations 18. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their heart 19. Who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness 18 19. Their Understanding being darkened and they being meer strangers to a holy living on and unto God because of the ignorance and blindness of their Minds which have lost the very light of Nature and being stupified by Pravity and Custom in sin have given themselves up to fleshly lusts to do the filthiest Acts with greedy desire and delight 20. But ye have not so learned Christ 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus 20 21. But Christ has taught you and you have learned a clean contrary course of life If indeed you have heard what he teacheth and have been taught the True Doctrine of Christ 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts 23. And be renewed in the spirit of your mind 22 23. That you put off the old fleshly Mind and Life which is corrupt in disposition and practice by the deceit of sensual lusts And that you be made New Men in the very bent and habits of your Mind with New Judgment and Affections 24. And that ye put on the new man which after God is created in righteousness and true holiness 24. And that you become New Men possest of New Dispositions wrought in you by God according to his Word and for his Glory consisting in Righteousness and true Holiness 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another 25. And in particular as parts of your Righteousness see that you avoid all lying and fraud and speak the plain truth to one another for we are all fellow Members of one Body and therefore should not be false and fraudulent to each other 26. Be ye angry and sin not let not the sun go down upon your wrath 26. Anger is given us for the due resisting of Evil but use it not blindly rashly and inordinately to sin much less may you lie down and continue in such sin 27. Neither give place to the devil 27. And do not yield to Satan who by Mens provocations would draw you to sin 28. Let him that stole steal no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth 28. If any have by want or errour been tempted to steal or take any thing that is anothers against his Will let him do so no more nor by idleness continue his necessities but as he is able labour in some profitable work and that not only to supply his own wants but to relieve as many others as he well can 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers 29. Let no sinful rotten or filthy Discourse come out of your Mouths which will signifie a polluted Heart and may corrupt the hearers but let your words be such as are not only harmless to others but profitable even that which is useful to edification for useless truth it self is not to be chosen 30. And grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption 30. For the Spirit of God which is his Mark and Seal upon you to prepare you for the day of Salvation is a hater of all filthiness and vanity and a lover of Purity and Holiness and Mutual Edification And though he have not Passion and Grief as Men have yet as offended Men will in displeasure forsake that which is filthy and abhorred so will the Spirit of God in displeasure forsake a filthy sinner And that is one of the forest kind of Punishment 31. Let all bitterness and wrath and anger and clamour and evil-speaking be put away from you with all malice 31. And Gods Spirit being the Spirit of Love cast away Malice and all that savoureth of it bitterness wrath and hurtful anger clamorous fierce and ill and hurtful words 32. And be ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you 32. As having the same Spirit in the same Body be kind and tenderhearted one to another taking the good or hurt of each other as your own And as you can easily forbear and forgive your selves and be willing that others forgive you so forgive one another and that out of the belief and thankful sense of Gods forgiving you much more for the sake of Jesus Christ CHAP. V. 1. BE ye therefore followers of God as dear children 2. And walk in love as Christ also hath loved us and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour 1 2. Having therefore so obliging an example of your Heavenly Father shew that you are his true beloved Children by imitating him and let Love be your very Nature and course of life remembring still how Christ hath loved us and given himself for us an Offering and Sacrifice for our sins with which God was highly pleased in him 3. But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh saints 4. Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks 3 4. But let not Fornication or any uncleanness or filthy lust be once named among you unless by necessary opposition and detestation for this is the course beseeming all Christians who must be pure or Saints Nor yet use any ribald talk or filthy action nor foolish speaking nor vain jesting or drollery the foam of a light vain wit for these are unbeseeming Holy Persons but rather employ your Tongues in thanks and joyful praise to God and in holy edifying Discourse 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an Idolater hath any inheritance in the kingdom of Christ and of God 5. Let none pretend that Christianity by freeing them from the Law giveth them liberty to sin unpunished For if you are Christians the Word and Law of Christ hath taught you that no Whoremonger or Unclean Person or Covetous Person who is an Idolater by loving the World more than God or one that imitateth Idolaters in lusts hath right of inheritance in Heaven or in the holy Church on Earth 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience 7. Be not ye therefore partakers with them 6 7. Let no Hereticks or Libertines deceive you with false Pretences of Liberty for
be any praise think on these things 8. In general to conclude Be sure that you cleave to Truth against Falshood to things seemly and venerable against things shameful to things just against Injustice to things pure against Lust and Pollution to things truly amiable against deceiving Paint and flattering Allurements to things deservedly of good report and approved by Men against Scandal In a word Let all things that are truly virtuous and praise-worthy be faithfully minded and followed by you 9. Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you 9. Practice the Doctrine which you have heard and received from me and the good Example which you have seen in me and the God of Love and Peace will be with you thus walking in Love and Peace 10. But I rejoyced in the Lord greatly that now at the last your care of me hath flourished again wherein ye were also careful but ye lacked opportunity 10. I was glad and thanked God that your Care of my Supply at last revived not that I suppose it dead before but that you lacked opportunity of sending to me rather than Will and Care of me 11. Not that I speak in respect of want for I have learned in whatsoever state I am therewith to be content 11. I mean not that I so much rejoice that my Wants were supplied For I have learned to be of a quiet and contented Mind in whatever Condition God shall bring me 12. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need 12. I know how to be in a low and poor Condition without repining and how to have Plenty without sensuality and abuse I have learn'd how to live in every Place and Case both to be fully provided and to be in hunger through poverty to abound and to suffer need and glorifie God in all 13. I can do all things through Christ which strengtheneth me 13. All this is but my Duty and Christ will strengthen me for all that he calls me to 14. Notwithstanding ye have well done that ye did communicate with my affliction 14. But this Communication for my Supply in my Suffering for the Gospel was your Duty and you did well in doing it 15. Now ye Philippians know also that in the beginning of the gospel when I departed from Macedonia no church communicated with me as concerning giving and receiving but ye onely 15. I suppose you know that this Honour of Contributing to me was due onely to you when I first had preached the Gospel in Macedonia no other Church doing the like at my departure 16. For even in Thessalonica ye sent once and again unto my necessity 16. Note How much professed Christians differ in Liberality as they do in Charity 17. Not because I desire a gift but I desire fruit that may abound to your account 17. Not that I am craving more by commending you or value most my own Supplies but I commend and desire your Fruitfulness in Good Works that it may abound to your own consolation when you must be accountable for all to God 18. But I have all and abound I am full having received of Epaphroditus the things which were sent from you an odour of a sweet smell a sacrifice acceptable well-pleasing to God 18. But I certifie you that I received your Gift from Epaphroditus and it was a very liberal Supply to me and to encourage you I add That under and through Christ the great propitiating Sacrifice such Works are the sweet Incense and Sacrifice acceptable and pleasing to God 19. But my God shall supply all your need according to his riches in glory by Christ Jesus 19. And my God who employeth me in his Work will see that you shall lose nothing by furthering his Service but out of the Riches of his Glory by Christ will give a more excellent Supply of all your Wants 20. Now unto God and our Father be glory for ever and ever Amen 20. Now to God who is Love and a Father to us through Christ be Glory for all his Mercies and for and by all his Works for ever Amen 21 22 23. Salute every saint in Christ Jesus The brethren which are with me greet you All the saints salute you chiefly they that are of Cesars houshold The grace of our Lord Jesus Christ be with you all Amen Note 1. That Christians were all then called Saints because they were by Profession and Vow devoted to God in the Covenant of Holiness and were not debauched as Multitudes now are 2. That God had his Saints even in a Heathen Persecuting Emperours Family 3. That the Grace of Christ is the Sum of all Benediction on Earth The Epistle of PAUL the Apostle to the COLOSSIANS CHAP I. 1. PAul an apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the saints and faithful brethren in Christ which are at Colosse Grace be unto you and peace from God our Father and the Lord Jesus Christ 3. We give thanks to God and the Father of our Lord Jesus Christ praying always for you 4. Since we heard of your faith in Christ Jesus and of the love which ye have to all the saints 3 4. Note 1. That Faith and Love are the Sum of Religion and greater Riches than all earthly things 2. Love must extend to all Saints and not onely those that are of one Party 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the gospel 6. Which is come unto you as it is in all the world and bringth forth fruit as it doth also in you since the day ye heard of it and knew the grace of God in truth 5 6. Note 1. It is the Hope of Heavenly Felicity which is the End an effectual Motive of Christian Love and Duty 2. It is the true Word of the Gospel that giveth us this Hope 3. This Gospel divulged to the World is fruitful extensively in the number of Converts and intensely in their Holiness when it is so heard as to cause Men to know Gods Grace in Truth 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithful minister of Christ 8. Who also declared unto us your love in the Spirit 7 8. Note It 's like Epaphras was he by whom they were converted or at least their present Bishop 9. For this cause we also since the day we heard it do not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding 9. True Converts have need to be prayed for that they may have Spiritual and Practical Wisdom to know the Will of God 10. That ye might walk worthy
the God you serve and the Kingdom and Glory to which he hath called you 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe 13. And it is the matter of our uncessant thanks to God that you received not the Gospel as Mens Word with a meer Humane Faith and Obedience but as Gods Word with a Divine which it appeareth to be by the powerful efficacy of it on your selves who are true Believers 14. For ye brethren became followers of the churches of God which in Judea are in Christ Jesus for ye also have suffered like things of your own countrymen even as they have of the Jews 14. Ye follow the Churches in Judea in suffering by your own Neighbours as well as in the same Faith Note The same Faith Hope and Holiness will meet with the same Enmity in all Countries 15. Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all men 16. Forbidding us to speak to the Gentiles that they might be saved to fill up their sins alway for the wrath is come upon them to the uttermost 15 16. Note 1. That the Carnal Church hath been more persecuting and bloody than the Heathens 2. That Christ himself seemed not to them good enough to live or to be endured among them but was murdered as a Traytor and Blasphemer by pretended Law and Justice And Prophets and Apostles had the like usage 3. That bloody Persecution oft goeth with the Carnal Church for a great Duty 4. That God is not pleased with the Persecutors of his Servants though they do it as to please him 5. That malignant Persecutors are oft so mad as to be contrary to all Men or engage themselves against the common Interest of Mankind that they may persecute the Faithful 6. It is the silencing of the best Preachers of the Gospel which hath the heat of their malignant Zeal 7. It is that Preaching which would save Souls which they forbid And because this Preaching is the Means to save Souls it is that Satan aimeth his Militia against it 8. Persecuting and silencing Faithful Preachers is the way to fill up the Sins of the malignant Enemies 9. God useth not to bring the utmost Wrath on Men till they have filled up their Sins 10. How long soever they prosper Wrath will come at last to the uttermost on malignant Sinners and Persecutors of the faithful Preachers of the Gospel 17. But we brethren being taken from you for a short time in presence not in heart endeavoured the more abundantly to see your face with great desire 17. But our constrained absence from you in Person not in Heart made us the more earnestly desire to see you 18. Wherefore we would have come unto you even I Paul once and again but Satan hindred us 18. I would oft have come to you and attempted iâ—â— but by Gods permission Satan hindred me by stirring up Persecution and Restraints and making me Work elsewhere by Opposition 19. For what is our hope or joy or crown of rejoycing are not even ye in the presence of our Lord Jesus Christ at his coming 20. For ye are our glory and joy 19 20. For what is that Hope and Joy and Crown for which I labour so hard and suffer so much Is it not your Conversion and Salvation which before Christ at his coming will be my Joy Yes ye are our Glory and Joy that God hath so blest our Labours to your Salvation Note 1. True Ministers of Christ thirst and labour far more for Mens Conversion and Salvation than for Reputation Honour Riches Preferment or Domination 2. Though God will reward Faithful Preachers though they have small Success yet to have great Success to the saving of many is far more comfortable not onely now but at the Coming of Christ CHAP. III. 1. WHerefore when we could no longer forbear we thought it good to be left at Athens alone 2. And sent Timotheus our brother and minister of God and our fellow-labourer in the gospel of Christ to establish you and to comfort you concerning your faith 1 2. Note That in the time of trying Persecutions Christians have special need of confirming and comforting Helps 3. That no man should be moved by these afflictions for your selves know that we are appointed thereunto 3. Note Sufferings for Christ should be so expected that they should seem no strange surprising thing 4. For verily when we were with you we told you before that we should suffer tribulation even as it came to pass and ye know 4. Gods foretelling us of Suffering should fore-arm us for it 5. For this cause when I could no longer forbear I sent to know your faith lest by some means the tempter have tempted you and our labour be in vain 5. Note That though censorious Suspicions of Men be forbidden yet Man is so mutable and weak a thing that loving Suspicions for preventing Hart are necessary to them that have the Care of Men. 6. But now when Timotheus came from you unto us and brought us good tidings of your faith and charity and that ye have good remembrance of us always desiring greatly to see us as we also to see you 7. Therefore brethren we were comforted over you in all our affliction and distress by your faith 6 7. Note That they that by Affliction are not drawn to Sin are matter of Joy to themselves and their Friends notwithstanding their Sufferings 8. For now we live if ye stand fast in the Lord. 8. Your Stedfastness and Victory is the Joy or Life of our Lives 9. For what thanks can we render to God again for you for all the joy wherewith we joy for your sakes before our God 9. We can never be thankful enough to God for the Comfort which we have in you 10. Night and day praying exceedingly that we might see your face and might perfect that which is lacking in your faith 10. Note That the Faith of good Christians is wanting in Act and Object and needeth Increase and Help thereto 11. Now God himself and our Father and our Lord Jesus Christ direct our way unto you 12. And the Lord make you to increase and abound in love one towards another and towards all men even as we do towards you 11 12. Note That to abound in Love to Saints as Saints and to all Men as Men is the state of true Increase in Grace 13. To the end he may establish your hearts unblameable in holiness before God even our Father at the coming of our Lord Jesus Christ with all his saints 13. Note That it is confirmed Faith working by abounding Love which is the Qualification in which we may stand uncondemned as truly holy before
who despised him and killed him and persecuted his Cause and Servants did also destroy the Jews 10. When he shall come to be glorified in his saints and to be admired in all them that believe because our testimony among you was believed in that day 10. Note The End of Christs glorious coming will be to be glorified and admired in holy Believers as having by his Merit Intercession and Spirit made them by Holiness fit for Glory and in Justice set them above their Persecutors 2. So far were the poore Christians from being then such a Glory and Admiration that they continued above two hundred years after this to be persecuted and made the scorn of the World 11. Wherefore also we pray always for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power 11. We pray that God will fit you by his Grace for this and make you suitable to your holy Calling and fully perform to you all the Purposes of his Love and powerfully finish your Work of Faith Note Worthiness in the Gospel-sense is that Moral Qualification by Grace to which as a Moral Condition God hath promised the Blessing 12. That the name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ 12. Note That Sanctifying Grace maketh Christians a Glory to the Name of Christ declaratively as the Cause is honoured in the Effect and they are glorified in Christ possessively as the Means in the End obtained and the Runner in the Prize and relatively as an adopted Son in a Prince that adopteth him CHAP. II. 1. NOw we beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand 1 2. I vehemently beseech you that no Pretence either of Spirit Word or Apostolical Letter persuade you that Christs Coming is near at hand and so trouble you and your Faith be shaken when that 's disappointed Note further That it 's more than the Destruction of Jerusalem that is here meant For it will be the Churches gathering together to Christ at his coming 2. And it neither agreeth with the following long Persecutions of the Church by the Heathens nor with Paul's usual Pity to the Jews thus to insult in their Destruction as if it brought a Felicity to the Church like Heaven it self 3. Let no man deceive you by any means for that day shall not come except there come a falling away first and that man of sin be revealed the son of perdition 4. Who opposeth and exalteth himself above all that is called God or that is worshipped so that he as God sitteth in the temple of God shewing himself that he is God 3. It is dangerous deceit for any to persuade you that the Day of Christ is at hand for there are many things that must first come to pass There must first be a falling away of many from the Faith and that notable Man of Sin must appear who is to be destroyed 4. Who arrogantly opposeth true Christianity and exalteth himself above all c. 5 6 7. Remember ye not that when I was yet with you I told you these things And now ye know what withholdeth that he might be revealed in his time For the mystery of iniquity doth already work onely he who now letteth will let until he be taken out of the way 8. And then shall that wicked be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming 9. Even him whose coming is after the working of Satan with all power and signs and lying wonders 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved 11. And for this cause God shall send them strong delusion that they should believe a lie 12. That they all might be damned who believed not the truth but had pleasure in unrighteousness Note 1. That Forewarning should be Forearming 2. Both the rise and fall of Sin and Sinners must have their proper Seasons Gods delays are but staying till the due time 3. Removing Impediments is the Prepartory work for future events 4. This great Enemy of Christ is a Man Lawless and made up of Wickedness 5. He must be first revealed and then consumed even by his Word Spirit and Coming 5. Satan will promote this Enemy of Christ with Power Signs and lying Wonders and Deceivableness of Unrighteousness 6. Not receiving the Love of the Truth of Gospel nor heartily believing it but taking pleasure in Unrighteousness prepare Men for damning Delusions 7. God is said to send them such Delusions by penal Desertions and Permissions Readers I dare not take on me to teach you that as true which I know not my self nor yet to pretend that I know more than I do I confess that I am uncertain who it is that Paul here describeth And meerly to know what other Men say of it is no satisfaction to me especially when they so greatly differ as they do 1. Most of the Fathers and Papists think that Antichrist here described is some odious False-Christ who is yet to come before the End of the World I have much to say against that Opinion 2. Grotius thought that this Chapter speaks of the Emperour Caius Caligula chiefly and partly of Simon Magus So much may be said against that as that his Follower Dr. Hammond rejecteth it 3. Dr. Hammond thinks it speaketh onely of Simon Magus I cannot believe that 1. Because really this Simon was no such considerable formidable Person as he describeth him The few Scraps of History of Simon recited by him are very dubious No great or publick History of those Times mention him He was affrighted into Submission and Supplication to Peter Acts 8. He was not thought worthy the naming after in all the sharp Charges against Hereticks in the Epistles The Judaizers are reproved the Concision called Dogs the Troublers Paul wisheth cut off the Nicolaitans named and the Woman Jezebel and many Antichrists mentioned by John the grosser sort of Hereticks smartly described and condemned by Peter and Jude John forbids us to bid them Good-speed Paul bids Men avoid them as self-condemned The Revelation speaketh yet more fully And none of them all mention Simon as the God and Ringleader of them If the Nicolaitans and all those that the Doctor calleth Gâ—osticks were known to be the Disciples of Simon why is that concealed in such large Reproofs and why not called Simonians as well as Nicolaitans If they were not then known to be his Off-spring it seems these Heresies had other Fathers before him more noted
forwardness to backbite and speak evil falsely as Accusers of those that distaste them â—ot sober and careful of their Business not trusty in all things 12. Let the deacons be the husbands of one wife ruling their children and their own houses well 12. The Deacons must not be such as have more Wives than one or that have injuriously put away one and married another The good government of their own Children and Houses also must shew that they are fit to serve in the Church 13. For they that have used the office of a deacon well purchase to themselves a good degree and great boldness in the faith which is in Christ Jesus 13. For though the Deacons be as Servants to the Pastors they that have used that Office well are in a degree above the Vulgar and have matter of confident Boldness and Freedom in the management and defence of the Affairs of Christianity 14. These things write I unto thee hoping to come unto thee shortly 15. But if I tarry long that thou mayest know how thou oughtest to behave thy self in the house of God which is the Church of the living God the pillar and ground of the truth 14 15. I hope to come to thee shortly but lest I should be delayed I write these things to thee that thou mayst know how thou oughtest to converse in the House of God which is the Church of the Living God as in it a Pillar and firm Buttress or Basis of the Truth Note Though it be true that the Truth of God is most safely preserved in his Church yet I with Gataker marvel that so many apply these Words to the Church which are spoken of Timothy That it is he that is called here a Pillar and Buttress of the Truth seemeth to me evident 1. In that in the Allegory it is not like that Paul would in the very next Words call the Church a Pillar and Buttress in the House when he calleth it The House it self He plainly dâ—fferenceth a Part from the Whole The Church is the Whole a Pillar is a Part. 2. It is the very Sum of Paul's Exhortation to Timothy that according to his Office he should be a Pillar and Buttress of Truth in the Church 3. The Preposition in the House agreeth to him and the Word Pillar c. which is in the House 4. The omission of the Article before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimate that it should rather be translated a Pillar c. than the Pillar which it's like would have been put in had it been the Churches peculiar Privilege that had been meant 5. The Apostle useth the same Word of James Cephas and John Gal. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accounted Pillars which Timothy was And the very same Phrase as here is used Rev. 3.12 He that overcometh I will make him a Pillar in the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rev. 10.1 the Angels Feet c But the Church is never called a Pillar that 's in the Church 6. As to them that feign it would be false Construction because the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the Nominative Case this hath no pretence from the Text So that I doubt not but the plain sense is as it is Paraphrased and all the Fabrick is built on a meer Mistake which the Papists raise upon this Text Though were it otherwise it would not serve their turn 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of angels preached unto the Gentiles believed on in the world received up into glory 16. And confessedly the Mystery of Godliness which requireth such great Abilities in thee as to make thee a Pillar and Buttress of it in the Church is exceeding great and high 1. God himself appeared to Man in the Flesh of our Redeemer to manifest his Love and Will for our Salvation 2. The Spirit was Christs Witness which by its unimitable holy Impressions Miracles his Ressurection and Communication to his Followers did justifie Christ to be truly what he did profess to be and sealed his Doctrine to the World 3. Angels beheld proclaimed and obeyed him 4. The Wall of Separation being broken down he was preached by his Commissioned Apostles to the Gentile World 5. The World that knew him not or despised him is by a few poor unlearned Men brought to believe in him and submit to him as Lord and Saviour Philosophy submitteth and Wit is silenced and Policy and Power stoop to him in part and more will do 6. He was taken up into Heaven in Glory Angels attending him his Apostles looking on These Six Articles are that great Mystery which requireth the ablest Preacher and the soundest Faith And he that firmly believeth these doth see into a more excellent Mystery than Philosophy and will be a stable Pillar in the Church CHAP. IV. 1. NOw the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of devils 1. The Spirit of Prophecy plainly foretelleth us that in the latter times some who profest themselves Christians shall depart from either the Whole or some Essential Parts of the Christian Faith turning Apostates or Hereticks and this by giving heed to false Revelations of seducing Spirits in themselves or others and to Doctrines of Devils Note Whether it mean effectively Doctrines taught by Devils or as Mr. Mede largely maintaineth objectively Doctrines concerning Demons or the Nature Order and Minds of the Spirits like the Valentinians Aioâ—es c. I leave to the Judgment of others 2. Speaking lies in hypocrisie having their conscience feared with a hot iron 2. Covering their Lies or False Doctrine by Hypocritical Pretences of Piety or Divine Revelation or some great Excellency having Consciences feared and branded as the Perfidious use to be by their flagitious Lives 3. Forbidding to marry and commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth 3. Note I think it far more probable that Paul here speaketh of those Hereticks which made up a Religion of Judaism and Pythagorean Fancies who taught That Marriage was of the Devil to propagate sinful miserable Men and that Flesh was not to be eaten especially the unclean Beasts than of those erroneous Christians who onely forbid Marriage to the Clergy and Flesh on certain Days of Abstinence or that affect the total avoiding Marriage and eating Flesh as a State of special Strictness not required of most For Paul seemeth plainly to speak of a Doctrine taught to all and he describeth Christian Knowledge herein to be That God hath made such Meat in kind to be received with Thanksgiving and not that All men or any at all times must use such Meats 4. For every creature of God is good and nothing to be refused if it be received with thanksgiving 5.
words even the words of our Lord Jesus Christ and to the doctrine which is according to godliness 4. He is proud knowing nothing but doting about questions and strifes of word whereof cometh envy strife railings evil surmisings 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness 3 4 5. There be some risen up that teach otherwise on pretense of Christian Liberty and Excellency above Heathens But they go contrary to the Words of Christ our Lord which are the Words of Truth and Life and to the Doctrine which is formed to true Godliness and they are a sort of proud self-conceited Men puffed up with a false Opinion that they know more than others and are but Brain-sick doting about unprofitable Questions and striving about Words and in stead of edifying Men to Salvation the Fruit of all their proud Contention is but the increase of Envy and Strifes and Railings at one another and evil Surmisings and ill Thoughts of one another or ill Opinions paltry and frivolous Disputings against each other coming from Minds corrupted by Pride and Errour that are void of true Knowledge and fly further from the Truth striving for Victory and for their own Conceits taking the Side that is most for their worldly and fleshly Advantage preferring Gain before true Godliness and fitting their Cloak of pretended Godliness and Wisdom to their worldly Gain 5 6. From such withdrawthy self But godliness with contentment is great gain 5 6. Such Men as these being not onely Hereticks but also proud Defenders of their Heresie are neither fit for thy Communion nor to be disputed with but to be avoided if they repent not But resolve thou to adhere to sincere Godliness which with Contentedness with Gods Allowance of daily Bread is the true and great Gain and better than the Wealth of the World which those Hypocrites prefer 7. For we brought nothing into this world and it is certain we can carry nothing out 7. As for Bodily Provision and Wealth as we brought none of it with us into the World so it 's certain that we can take none of it away with us and therefore truly have no more than we profitably and well use while we are alive 8. And having food and raiment let us be therewith content 8. If we have Food and Raiment and what is needful to the well-doing of our Work we have enough and must be contented with it For desire of more except to do good with it to others is but the sinful Disease of the Mind 9. But they that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition 9. But they that love and set their Hearts on Riches and seek after them do thereby cast themselves into dangerous Temptations and Snares and kindle and pursue such Desires as shew their gross Folly and in stead of Gain do but hurt themselves and cast themselves into the Gulf of Destruction and Damnation Note 1. Oh how little then do the most of the World that study and scramble for Riches think what they are doing all their Lives against themselves 2. And is it not doleful Blindness in those Roman Prelates that for Wealth and Worldly Greatness have corrupted Christian Doctrine Worship Discipline and Conversation and overthrown the Churches Peace that yet they can say That Paul here condemneth the Gnosticks and Hereticks for that in which they incomparably exceed them 10. For the love of money is the root of all evil which while some coveted after they have erred from the faith and pierced themselves through with many sorrows 10. For very much Evil springeth from the Love of Money From hence is sinful Care and Desire and Grief and Anger and Malice and Envy and Oppression and Deceit and Lying and Theft and Murders and Wars and Persecutions and Church-corruptions and Divisions needless Law-suits Bribery False-Witness Perjury Slander Railings and much more such And by coveting Money many have been their own Tormentors piercing themselves through in Body and Mind with many Sorrows vexatious Labours Cares Fears Trouble for Disappointments and torment of Conscience for their Guilt and oft come to an untimely reproachful Death Yea it hath drawn them to forsake or corrupt the Faith for worldly Ends. 11. But thou O man of God flee these things and follow after righteousness godliness faith love patience meekness 11. But thou that art devoted to God and his special Service abhor and avoid this Love of Money and all these its odious Fruits and follow after the Spiritual Riches Righteousness Godliness c. Note That is best which is most Divine likest to God and most pleasing to God and which is the well-fare of our best Part the Soul which will never die and fail us as worldly Riches will 12. Fight the good fight of faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses 12. Go on by Faith to overcome all Temptations Difficulties Sins and Adversaries and to propagate and defend the Faith Press towards the Mark till thou lay hold on Eternal Life which is the Prize This is the Life that thou art called out to hope for to seek and to obtain and the Work thou art to do and hast well begun and before many Witnesses openly and manfully stood to the Truth 13. I give thee charge in the sight of God who quickneth all things and before Christ Jesus who before Pontius Pilate witnessed a good confession 14. That thou keep this commandment without spot unrebukable untill the appearing of our Lord Jesus Christ 13 14. I must urgently charge thee before God in whose Power are all our Lives and before Christ who went before us by the Example of a good Confession not denying the Truth to save his Life that thou keep this necessary Law of thy Ministry as spotless and unrebukable that thou maist be found such at the coming of Jesus Christ 15. Which in his times he shall shew who is the blessed and onely Potentate the King of kings and Lord of lords 16. Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen 15 16. Which in his due appointed Season God will shew who is the blessed and onely Potentate c. who onely is essentially and necessarily of himself Immortal whose glorious Abode is in the Light inaccessible to us Men and who is to us Invisible to him be Honour and Power for ever Amen 17. Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy 17. And knowing to what Sins Riches most tempt Men charge the Rich that they be not high-minded nor think highly of themselves for their
Wealth nor look to this for their Safety and chief Comfort as if it were their best But that they take God for their Portion and Security and wholly trust him for Soul and Body who will give us enough for our Comfort and Content 18. That they do good that they be rich in good works ready to distribute willing to communicate 19. Laying up in store for themselves a good foundation against the time to come that they lay hold on eternal life 18 19. That they use their riches to do all the good that they can in the World that so they may be rich in good Works which are a far more excellent sort of Riches than bare Money that they distribute to others necessity with readiness and Communicate with a willing forward mind and not with grudging or backwardness as against their Wills that so they may not lose their Riches but as they love themselves will lay up by them a Treasure for themselves even a good fund and security by coming under Gods faithful Promise for the time to come that so as good Runners lay hold on the Prize they may lay hold on Eternal Life 20. O Timothy keep that which is committed to thy trust avoiding profane and vain babblings and oppositions of science falsly so called 21. Which some professing have erred concerning the faith Grace be with thee Amen 20 21. O Timothy be sure to hold fast and keep safe these necessary Precepts which I have given thee as from God by his Spirit containing the true Wisdom tending to Salvation in trust that thou teach them others But avoid those frivolous Tricks and wordy Arts and disputing strife about their falsly named Sciences even the Logical and Philosophical triflings of Stoâ—cks Peripateticks and all the Sects of Heathen Philosophers in which they think the excellency of Learning consisteth despising the simplicity of Christianity as Ignorance Some Christians being taken with this sort of Learning have been tempted to corrupt Religion by it and to turn such Hereticks as are but Mungrel Christians and not sound and truly such The Grâ—ce of God preserve sanctifie and save thee Amen Nâ—te I have before shewed that it was Philosophers who by their pretence of greater Learning were then the Despisers and Powerfullest Adversaries of Christianity and the generality of them were taken up with meer useless quibling and trifling and striving about Words and barren Notions instead of needful useful Knowledge so that their famed Sciences were but like Dreams and Childish Babling So that it was the Honour of Socrates to call them off to the study of Virtues and things of use whom Plato followed with a mixture of Vanity And a smattering in these Sciences bewitched the Hereticks of that age But Paul doth not hereby condemn the true Philosophical Knowledge of God in his Works nor a carefulness of exact speaking as to Words and Method or the accurate fitting of Words to things and using Art in due measure and in subservance to great and saving Truth But further than it thus subserveth to the Saving Truth of God in Christ and our duty and hopes of Life Eternal all that 's called Learning and Wit is but Fooling ANNOTATIONS PAuls Epistles to Timothy and Titus are the Church-Canons which the Holy Ghost indited And sufficient to their proper use and End tho' still there will be use for Pastoral Determination of such Circumstances as must be varied according to variety of Persons Occasions Times and Places And no Canons of Men that are contrary to any of these Divine Rules I mean such of them as are of universal fixed Obligation are Obligations to the Faithful O how happy had the Church been if these had better observed and the Churches not corrupted or torn by such as by Men are destructively or needlessly added by badness doubtfulness or numbers aâ—â—wering or overwhelming the Consciences of those that are most obedient to God The Second Epistle of PAUL the Apostle to TIMOTHY CHAP. I. 1. PAul an apostle of Jesus Christ by the will of God according to to the promise of life which is in Christ Jesus 2. To Timothy my dearly beloved son Grace mercy and peace from God the Father and Christ Jesus our Lord. 1. Note 1. It is Gods calling Will and not onely his permitting Will which must warrant any to assume the Sacred Ministry and prove him a true Minister of Christ 2. The Promise of Life in Christ must have Ministers to proclaim it and to preach this is their Work 3. I thank God whom I serve from my forefathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day 3. Note It seemeth strange that a Persecutor and the chief of Sinners should say That from his Forefathers he served God with pure Conscience and to the High Priest That he had lived in all good Conscience to that day Ans 1. Some think he meaneth Since I was a Christian I have served God sincerely as Abraham Isaac and Jacob did Others think he meaneth Not onely since my Conversion but before I designed onely to serve God and though through ignorance I mistook the Matter I did it in zeal to please God and faithfully obeyed my Conscience Which ever be the Sense there is no Doctrinal Difference dependeth on the Controversie 4. Greatly desiring to see thee being mindful of thy tears that I may be filled with joy 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy grandmother Lois and thy mother Eunice and I am perswaded that in thee also 4 5. Note 1. Though we must love all Christians with a special Love yet with great difference as they differ Choice Christians and very loving Friends must be loved above the rest 2. The more unfeigned and free from Hypocrisie in Faith and Godliness he appears to be the more amiable is that Christian 3. God often blesseth the Labours and Examples of Godly Women to raise up excellent Instruments in his Church 4. It rendreth a good Christian more amiable and honourable to be the Off-spring of Godly Parents 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands 6. Note 1. Gods Spiritual Gifts must be used by our own stirring them up 2. It is here controverted 1. Whether it be the Gift of the Ministry and its proper Necessaries that is here meant or the foregoing Gift of the Holy Ghost 2. Whether it be meant of Paul's laying on his Hands for the former or the latter To these it may suffice us to know 1. That Timothy was converted by Paul and then it was usual for Converts to receive the Holy Ghost for some wonderful Gifts by the Laying on of the Apostles Hands And it is not to be doubted but so did Timothy long before his Ordination to the Ministry And who was so likely to do this as Paul
always liars evil beasts slow bellies This witness is true 12. Epimenides an esteemed Poet of their own saith that the Cretians are false bad and savage gluttonous and idle and his words are true of too many of them who are not converted from these sins 13. Wherefore rebuke them sharply that they may be sound in the faith 13. Note That sharp or cutting Rebukes are necessary to some that they be sound in Faith and Religion 14. Not giving heed to Jewish fables and commandments of men that turn from the truth 14. Not believing the Jewish Fables and Traditions and Commands of Men which the Pharisees uphold and which turn men from sound Faith Note Do you think that Paul then was for introducing all the vast body of the Popish Canons and all their corrupt Traditions and Ceremonies 15. Unto the pure all things are pure but unto them that are defiled and unbelieving is nothing pure but even their mind and conscience is defiled 15. They pretend that men are defiled by eating things unclean not keeping their Days Traditions c. But to Believers who are purified from guilt and sin all Meats and Days and things of that nature are clean and lawful yea sanctified to further them in serving God But all things are made unclean as abused to sin and evil ends by them that are unclean and unbelievers their defiled Minds and Consciences defile all to them 16. They profess that they know God but in works they deny him being abominable and disobedient and unto every good work reprobate 16. It is not these Judaizers and Hereticks Profession that they know more of God and his Will than others that will prove them wise or good For their deeds contradict their tongues They are practical Atheists while they deny God by their works and lives as if they knew not God to be the Holy and Righteous Governour and Judge of all For they are abominable and disobedient and averse and unmeet for all good works CHAP. II. 1. BUT speak thou the things which become sound doctrine 2. That the aged men be sober grave temperate sound in faith in charity in patience 1. Note Sound Doctrine is practical teaching men their duties 2. It was so ordinary with the Jews for the Younger to reverence and obey the Elder that Officers being chosen by seniority caeteris paribus it is of no great moment whether we here expound this of Office or Age as most do They that take Aged to signifie Rulers some mean Deacons some Elders that ruled only either as some not Ordained to Preach or as others not Ordinary Preachers But all unproved 3. The aged women likewise that they be in behaviour as becometh holiness not false accusers not given to much wine teachers of good things 3. That the Aged women who are in the Church-Catalogue or List that they behave themselves as becometh holiness not to diabolize or calumniate not addicted to Wine Teachers of the younger sort in good things Note Whether these were Deaconesses by Office or not it is certain 1. That all Aged women should instruct the younger 2. But because few do their duty to purpose it is of great use in a well ordered Church that some few of the fittest be by Office chosen to this work that the Ministers may direct these Aged women in it and not be themselves too often with the younger sort in private 4. That they may teach the young women to be sober to love their husbands to love their children 5. To be discreet chast keepers at home good obedient to their own husbands that the word of God be not blasphemed 4 5. It is their work to teach the younger women to be wise and of sound Judgment to love their Husbands and Children and shew it in their care and behaviour to be discreet and chast in mind and behaviour to keep at home and look to their houshold business and not affect to be needlesly abroad in idleness or under temptations to be good and subject to their Husbands for there is danger that the miscarriages of young women may bring reproach on Religion and the Gospel which they profess 6. Young men likewise exhort to be sober-minded 6. Note 1. By Sober-mindedness is meant a mind setled in the Truth guided by sound Judgment and not by Passion nor seduced by Sense and Appetite or Evil company or proud Self-conceit or hasty Judging into evil ways 2. By Paul's warnings we may note what the Vices are that young men and all sorts are most in danger of 7. In all things shewing thy self a pattern of good works in doctrine shewing uncorruptness gravity sincerity 8. Sound speech that cannot be condemned that he that is of the contrary part may be ashamed having no evil thing to say of you 7 8. In all the good which thou wouldest persuade thy hearers to be an eminent visible Pattern thy self that they may see in thy self what thou meanest in thy Preaching Let thy Doctrine be entire and sincere without corrupt mixture and grave without levity sound words that deserve not blame and cannot be confuted that gainsayers for such you must expect may be ashamed having no ill to charge on your Doctrine or Life 9 10. Exhort servants to be obedient unto their own masters and to please them well in all things not answering again Not purloining but shewing all good fidelity that they may adorn the doctrine of God our Saviour in all things 9 10. Servants even the lowest are thy Charge and must be taught to be obedient to their Masters and in all things lawful belonging to their Government to make it their care to please them not crossing and contradicting them nor stealing the least thing nor taking any thing that is theirs which is not allowed them by their consent but shewing all conscionable trustiness that while Christian Servants thus excel all others it may honour the Gospel and Religion more than opinionative proud Professors do 11 12. For the grace of God that bringeth salvation hath appeared to all men teaching us That denying ungodliness and worldy lusts we should live soberly righteously and godly in this present world 11 12. For the Grace of God by a Redeemer which bringeth Salvation is made known now to all sorts of men and extendeth to Servants as well as Masters teaching us all not the vain speculations of the world but to deny all Doctrines and Practices which are ungodly and all worldly lusts of sensuality or covetousness and that we should live in this present world soberly and temperately to our selves righteously and charitably to others and holily and obediently to God 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ 13. Animated herein by our believing expectation of our hoped blessedness and the appearing of the glory of that great God and our Saviour Jesus Christ according to his faithful Promise 14. Who gave himself for us that he
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
become such as have need of milk and not of strong meat Note 1. Men ought to grow in knowledge according to the time they have to learn 2. Many after long Teaching are ignorant and must be taught again the same things which they have long ago heard 3. God's Oracles have Principles which must be first learnt 13. For every one that useth milk is unskilful in the word of righteousness for he is a babe 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil 13 14. Milk is the dyet for Babes and plain things for young and dull Christians harder things will but hurt them These are for them that by long study and practice have got preparatory knowledge and a habit of quick clear and sound discerning Truth and Errour Good and Evil. Note 1. People must be taught but according to their capacity 2. Harder things in Divinity must be taught them that have learned the easier and are fit for them But by hard things is not meant unnecessary curiosities of humane Arts nor unprofitable words or triffling controversies But 1. A more clear distinct and satisfying knowledge of the Evidence of the truth and sense of the Essentials 2. A more orderly knowledge of their method and mutual dependance as one Systeme that as in a Table or Scheme we may set each member in its proper place 3. A more extensive knowledge of the useful consequences of the Essentials and Principles CHAP. VI. 1. THerefore leaving the principles of the doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God 2. Of the doctrine of baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment 1 2. Therefore supposing the Principles of Christian Doctrine I now pass over such discourse and will go to lead you to some additional knowledge belonging to the more perfect not now discoursing of these Principles as to men that have not received them I mean 1. Repentance and Conversion from a state of Death and from Infidelity and a wicked ungodly life 2. A lively belief and trust in God the Father Son and Holy Ghost 3. The preparatory Baptism of John and the Baptism of Christ which constituteth us professed Christian what profession is prerequisite in the Adult and what Covenant it solemnizeth what Duties it binds us to and what Benefits it delivereth and sealeth 4. The great Gift to Christ's Apostles and Ministers of Authoritative Imposition of hands by which the same Holy Ghost was given to others and Miracles wrought for the confirmation and propagation of the Christian Faith 5. The certainty of a Resurrection and future Life including the Immortality of Souls 6. The final Judgment which will sentence men to their everlasting state and use them accordingly 3. And this will we do if God permit 3. And so I will now pass to some additional further Truths by God's assistance 4. For it is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost 5. And have tasted the good word of God and the powers of the world to come 6. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh put him to an open shame 4 5 6. I will not now go back to Preach Regeneration to you that profess to be already regenerate though you are tempted to Apostacy For it is impossible for those that were illuminated to believe in Christ and were baptized and have not only heard of the signal Gifts of the Holy Ghost from Heaven but have themselves had an experimental tast thereof and been themselves partakers of the Holy Ghost as well as seen his miraculous Gifts in the Church and have had an inward experimental tast of the truth and goodness of the Gospel and the powerful preparations and hopes of the World to come If they shall really lose all this and fall from the belief of Christianity to regenerate or renew these men again to saving Repentance seeing after believing Christ to be the Messiah they are turned to take him for a Deceiver and Blasphemer and consent to the pretended Justness of his Crucifixion and so expose him by slander to the same reproach as his Crucifiers did Note 1. That the Apostle speaketh of no other falling away but to Infidelity denying Jesus to be the Christ 2. That it is not Temptation to Unbelief nor a degree of Unbelief mixt with Faith or doubting that he speaketh of but a forsaking and renouncing Christ 3. He speaketh not of the meer denyal of the Tongue in a passion or fear but of the renouncing Christ by heart and tongue 4. He speaketh not of the act of a man in madness or melancholy who is not himself but of a man's deliberate act that hath free use of reason 5. He speaketh of no Infidels or total Apostates but those that had themselves been partakers of the signal Gifts of the Holy Ghost and were convinced by experimental gust of the Truth 6. Therefore it must be noted that not only truly holy persons but abundance if not the greatest part that did but so believe as to imbody with the Church had then one sort or other of these miraculous or rare Gifts for Confirmation of the Gospel which made Christ Matth. 7. bring in the workers of iniquity as wonder-workers in his name and Paul Gal. 3.3 4 5. appealeth to the quarrelsom Galatians which way they had the Spirit and Miracles 7. That this must needs be the same Blasphemy of the Holy Ghost which Christ pronounceth unpardonable For they who had not only seen the Miracles but had the Holy Ghost themselves for some such wonders could not doubt of the matter of fact whether such Miracles were extant or not So that there was no possible way for such to turn Infidels but by believing that this Witness of the Spirit of Miracles was a false deceiving Testimony of Satan and not God's Testimony And this was the Blasphemy against the Spirit Mat. 12. 8. That it is not all that is here meant that such are not to be absolved by the Church which ought but to fore-judge as God will judge as far as they can But that also such can never truly be regenerate and saved 9. The reason is because God giveth Faith by means and the Witness of the Spirits signal Gifts is the last means for proof that God will give them and they that after receiving this reject it by such Blasphemy are forsaken by the Grace of the Spirit whom they blasphemously renounce 10. Crucifying Christ afresh importeth charging him to deserve Crucifixion as guilty of the deceit and blasphemy for which he was crucified So that none that believe not the Spirit 's Miracles in fact
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
with holy Resolution and soberly watch and keep up your Hope until the end for that glorious effect of Redemption and Grace which you shall see and enjoy at the day of Christ's glorious appearing which will answer all your Hopes 14. As obedient children not fashioning your selves according to the former lusts in your ignorance 14. And as obedient Children of God to whom you are reconciled no more living as you did in the time of your ignorance in fleshly lusts and worldly vice 15. But as he which hath called you is holy so be ye holy in all manner of conversation 16. Because it is written Be ye holy for I am holy 15 16. And as Children must be like their Father and they must please God who will be saved by him therefore as he that hath called you is a holy God and Saviour be ye a holy People for so God requireth Be holy for I am holy 17. And if ye call on the Father who without respect of persons judgeth according to every mans work passe the time of your sojourning here in fear 17. And if you call God your Father and call on him who without respect of persons for any worldly difference judgeth all men according to their works let the thoughts of his Holiness and future Judgment cause you to pass the time that you as Sojourners wait for Christ's coming in holy cautelous obedient fear 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers 19. But with the precious blood of Christ as of a Lamb without blemish and without spot 18 19. For the preciousness of the price which redeemed us tells us the great worth of our Salvation from sin and misery which was not with silver and gold or any corruptible price but it was with the precious blood of Christ the spotless Lamb of God that ye were redeemed from the vain Ceremonies and Traditions which you were bred up in and from your sinful conversation 20. Who verily was fore ordained before the foundation of the world but was manifest in these last times for you 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God 20 21. Whom God had sore-ordained to this blessed Office before the foundation of the World but though oft prophesied of was not incarnate and manifest in the flesh till these last times even for you that live since his coming who are not by him drawn as we are falsly accused from the true and only God but by him are taught the true knowledge of God and to believe that God to be God indeed wise good and almighty who raised Christ from the dead and gave him glory and so that your Faith and Hope might be ultimately in God alone by Christ's Mediation 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart fervently 22. And as you have purified your Souls from former Errour and Sin by obeying the Gospel by the work of God's Spirit unto unfeigned love of Christian Brethren be sure to keep up that Love and with a pure heart and deep affection to love each other 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever 23. Seeing you are not only Brethren by corruptible generation and relation but of incorruptible seed by the Word of God who liveth and abideth for ever and so must your incorruptible love to each other which is part of your incorruptible nature 24. For all flesh is as grass and all the glory of man as the flower of grass the grass withereth and the flower thereof falleth away 25. But the word of the Lord endureth for ever And this is the word which by the gospel is preached unto you 24 25. For all flesh and all its glory is a fading dying thing like the grass and flower But God's Word is everlasting Truth as Christ the Author is and is our Guide to an Everlasting Life And this true Word is it which we preach to you by the Gospel and bespeaketh endless constancy in your holy love and obedience CHAP. II. 1. WHerefore laying aside all malice and all guile and hypocrisies and envies and all evil-speakings 2. As new born babes desire the sincere milk of the word that ye may grow thereby 1 2. Lay aside therefore and renounce all naughtiness and all deceit and hypocrisy or counterfeiting and all envy and all speaking evil of others And as new born babes desire and seek and drink in the rational Milk or intellectual without fraud and mixture that you may grow up to Salvation by it which the mixture of heresie or hypocrisie would vitiate and invectives against others would but turn it against your selves 3. If so be ye have tasted that the Lord is gracious 4. To whom coming as unto a living stone disallowed indeed of men but chosen of God and precious 5. Ye also as lively stones are built up a spiritual house and holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ 3 4.5 And if you are Christians indeed and have had a Spiritual relish of the love of God in Christ you must suppose his Church to be like an House in which every stone is a living man and Christ is the chief Foundation stone as the Lord of Life on whom all the building is erected rejected indeed by the Jewish and Heathen Rulers but chosen of God to this blessed Office and more Precious than any Pearl and so coming to him the Foundation as so many living stones your selves you being cemented to him and to one another are made one Spiritual House of God yea as a Temple in which you are all Priests to offer Daily Sacrifice to God which he will accept through the Intercession of the great High Priest Jesus Christ For your Prayer and Praise may be thus accepted Think thus of Gods House and you may be for sweeping and repairing it but you will never be for dividing dismembring or separating from it 6. Wherefore it is contained in the scripture Behold I lay in Sion a chief corner-stone elect precious and he that believeth on him shall not be confounded 6. This the Scripture foretold saying I lay in Sion c. That is I set over the Church a Saviour and a King on whom the Church shall be sounded And none shall be put to shame by the frustration of their Faith Hope and Obedience who put their trust in him 7. Unto you therefore which believe he is precious but unto them which be disobedient the stone which the builders disallowed the same is made the head of the corner 8. And a stone of stumbling and a rock of offence even to
Schismaticks Fanaticks Puritans Rebels against the Pope or Church that they may justifie their hating murdering imprisoning silencing and ruining them As the Scribes were loth to know who was their Neighbour so are these loth to know who is a Brother But God will know his Children though men call them by reproachful names Alas for the murderous Generation that preach write and strive to destroy the Upright and say they killed them or ruined them in Love that is they hated them in Love Woe to them when God shall judge them 3. Every degree of unjust Hurt or Hatred is a Breach of the Sixth Commandment But the meaning is not every degree or mistaking wrong is as bad as actual Murder or as sure a sign of Death Alas how few else would live 16. Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren 16. As God hath manifested his Love to us by laying down for us the Life of our Redeemer so if we be God's Children we must learn of him as to love our Enemies so if God should call us to it as needful to better ends than our lives to lay down our lives for Christian Brethren 17. But whoso hath this worlds good and seeth his brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him 17. And if Love must make us die for others surely those have no true Love to God and to the Brethren as God requireth who cannot lay down part of their abundance perhaps superfluity for them but while they are well able yet cannot find in their hearts to relieve them but shut up the bowels of their compassion from them Note O the dreadful account that many of the Rich must give that feast all the year while their poor Neighbours hunger and spend forty times more in needless house-keeping as they call their Luxury than on the Poor 18. My little children let us not love in word neither in tongue but in deed and in truth 18. Let not your Love be hypocritical which will bring forth no better fruit than good wishes and fair words but shew the truth of it by your cost and real helps 19. And hereby we know that we are of the truth and shall assure our hearts before him 19. It is by such efficacy and real fruit that we must know that we are true Christians and not Hypocrites and must have assurance that our hearts are true to God 20. For if our heart condemn us God is greater than our heart and knoweth all things 21. Beloved if our heart condemn us not then have we confidence towards God 20 21. For if our Consciences tell us that our Love is barren and fruitless and so condemn us of Hypocrisie God is greater and more acquainted with our Hypocrisie than our Consciences But if our Conscience truly witness the sincerity of our Love by the fruits of it then this assurance of our Sincerity giveth us boldness towards God 22. And whatsoever we ask we receive of him because we keep his commandments and do those things that are pleasing in his sight 22. And if we do God's Will sincerely in obeying his Commands and the things that please him he will hear our Prayers and grant our just desires and give us that which is good for us whereas if we love iniquity and live therein God will not hear our Prayers Note They that deny that holy sincere Obedience is any condition of God's hearing our Prayers because Faith hath the promise contradict the scope of Scripture 23. And this is his commandment that we should believe on the Name of his Son Jesus Christ and love one another as he gave us commandment 23. And the sum of all this acceptable duty is but this To believe truly in Jesus Christ our Redeemer our Teacher King and Intercessor and to obey his great Command of Loving one another with all such God is pleased and heareth them 24. And he that keepeth his commandments dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us 24. And if we keep Christ's Commands of fruitful Love in Faith there is a near Communion between Christ and us we dwell in Christ as his Members and he dwelleth in us and his dwelling in us is by the Spirit of Love and Holiness the Seal of his Promise which he hath given us He that keepeth Christ's Commandments specially of Love hath his Spirit And Christ dwells where his Spirit dwells CHAP. IV. 1. BEloved believe not every spirit but try the spirits whether they are of God because many false prophets are gone out into the world 1. There be many false Teachers who pretend to Revelation as Prophets who teach you the Doctrines of Sensuality Worldliness and Malice contrary to the Doctrine of Holiness and Love which I have taught you Therefore believe not that every man speaketh by God's Spirit who pretendeth to it nor that every strong suggestion in your selves is from God's Spirit which seemeth such before you try it But try all pretences of the Spirit whether they come indeed from the Spirit of God or rather from Satan or mens own imagination corrupted by pride Qu. How shall we justly try Spirits or spiritual pretences Ans By somewhat that is more easily known and no otherwise And that is two things 1. The common certain notices of the Light and Law of Nature 2. By the Infallible words of the Spirit in Christ and his Apostles and Prophets For both these are the sure Word of God who doth not contradict himself Our gifts of the Spirit are lower than the Apostles and must be tryed by theirs which were given them to record a Rule for us 2. Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world 2 3. By this you shall know whether these Pretenders speak from the Spirit of God For the Spirit of God is the Spirit of Christ sent by him to be his Advocate and plead his Cause and do his Work in the World and therefore beareth witness of him If therefore these Teachers truly and openly in the face of danger do own profess and preach Christ Jesus as the Incarnate Word and Son of God sent from Heaven to redeem teach rule and save us this Doctrine is of the Spirit of God But if they deny the Godhead or Manhood of Christ or that he is indeed the true Incarnate Saviour Prophet Priest and King or will not own him in hazards or sufferings but deny him to save the flesh and teach men so to do
into some sins that are to be punished with Bodily Death or â—hame Magistrates must put to death Murderers and other capital Offenders and when Magistrates do it not God will oft times do it without them himself as he did on Ananias and Sapphira and others In this case if one be to be executed by Justice or be under God's Justice that will put him to death you may pray for his Soul but you must not pray for his Life though he repent because it is against God's Law and the common Good And if you should pray for the Recovery of such a man in Sickness God hath not promised you to recover him No nor any of his own Children when their dying time is come 18. We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and that wicked one toucheth him not 18. We know that all that are born of God hate sin and overcome it in the course of their lives and live in no reigning sin which is predominant but only hated infirmities which consist with sincere predominant Faith Obedience and Repentance nor have any sin at all so far as they have the Divine Nature but they watchfully keep themselves from the prevalence of Satan's snares 19. And we know that we are of God and the whole world lieth in wickedness 19. And though Christ's Flocks here be less than the World we see by experience that we are of God guided by his Spirit obeying his Laws pleasing his Will living to him and hoping for his Glory and that the unconverted World is wholly set on wickedness and mischief so notorious is the difference between the faithful and the ungodly World which foretells the future difference 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life 20. In a word by all aforesaid we are certain of the truth of our Religion We are sure that the Son of God is come and Christ is he and by his Doctrine and Spirit hath enlightned us to know the true and only God and his Will and we are by faith and the Spirit planted into him who is the Truth even into Jesus Christ So that we are sure it is the true God that we believe and serve and the Gift and Title to Eternal Life that by Christ we do receive 21. Little children keep your selves from idols Amen 21. I speak to you in love as if you were my own Children but with care of you as to your weakness and what temptations the Idolatrous World assaults you with As Christ hath called you out of the World from Idolatry which you have renounced as you love God and your Saviour and your Souls hold close to Christ and return not to Idols nor partake of their Sacrifices nor seem to own them by Idolatrous Communion Amen The Second Epistle of JOHN the Apostle 't is most commonly thought but not certain 1. THe elder unto the elect lady and her children whom I love in the truth and not I only but also all they that have known the truth 2. For the truth's sake which dwelleth in us and shall be with us for ever 1 2. Note It seems this was some choice Woman that was a great support and helper to the Christians and eminent in Piety and stedfastness in the Faith Though some few groundlesly think that it was some Church that he calleth Lady 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love 3. Grace Mercy and Peace from God the Father and Christ the Son are the true unvaluable Blessings I wish you to confirm you in the two great parts of Religion Truth and Love 4. I rejoyced greatly that I found of thy children walking in truth as we have received a commandment from the Father 4. I greatly rejoyced that I found thy Children both holding fast the Christian Truth and living in the practice of it as the Father commanded us to preach and do 5. And now I beseech thee lady not as though I wrote a new commandment unto thee but that which we had from the beginning that we love one another 5. The sum of my writing to thee is not any Novelty but the old great Law of Christ Be sure that we keep up true Christian Love which Satan is an Enemy to 6. And this is love that we walk after his commandments This is the commandment that as ye have heard from the beginning ye should walk in it 6. And the Love in which we all must live is our Union and Concord in keeping his Commandments even the same Gospel which from the beginning was committed to us For both new and false Doctrines and a sinful life do break the Union and Peace of Christians 7. For many deceivers are entred into the world who confess not that Jesus Christ is come in the flesh This is deceiver and an antichrist 7 For there are many Hereticks now come to that deceiving pass that they deny Christ himself either his Godhead or Manhood or Office or Work yea his Incarnation as if his Body were but a Fantasm These are Deceivers and Antichrists 8. Look to your selves that we lose not those things which we have wrought but that we receive a full reward 8. Look to your selves with watchful care that no temptation draw you to back-slâ—de and you lose all your former belief and labour nor we our ministerial labour on you but hold on that you and we may attain that full Reward that we seek 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He that abideth in the doctrine of Christ he hath both the Father and the Son 9. As it was by the Doctrine of Christ that you were brought into your blessed Knowledge and Relation to the Father and the Son so if you fall from that Doctrine you will fall from God himself to whom by Christ you are reconciled But if you abide in Christ's Doctrine you will continue your Relation to the Father and the Son 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed 11. For he that biddeth him God speed is partaker of his evil deeds 10 11. As for those Hereticks and Apostates that deny the Gospel or any Essential Part of Christianity shew them no encouraging Countenance Familiarity or Communion otherwise you will be guilty as Partners in their sin 12. Having many things to write unto you I would not write with paper and ink but I trust to come unto you and speak face to face that our joy may be full 13. The children of thy elect sister greet thee Amen 12 13. Note 1. Presence maketh
variety of Members 21. And the eye cannot say unto the hand I have no need of thee nor again the head to the feet I have no need of you 21. As the principal Members of the Body need the less principal so the Rulers Pastors and wisest Members of the Church need even those weak and inferiour Christians whom surly Censurers and proud or contentious Usurpers will cast out 22. Nay much more those members of the body which seem to be more feeble are necessary 22. Yea the Parts which are least honoured and feeble have a peculiar necessary Office which none of the rest is able to perform or supply 23. And those members of the body which we think to be less honourable upon these we bestow more abundant honour and our uncomely parts have more abundant comeliness 23. And those Parts which we account shameful we most carefully clothe and cover to hide either Deformity or Shame and do not reproach neglect or cast away 24. For our comely parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked 25. That there should be no schism in the body but that the members should have the same care one for another 24 25. Our comely Parts need not our care to adorn and cover them from Shame But God hath so contempered the Parts that we should more care to secure from dishonour the Parts that need our care That Unity and Love of the Whole should cause such Love and Care for every Part that the Parts should not envy or strive against or cut off or divide from one another Note 1. O how clean contrary to this are the tearing Canons and Cruelties that cut off all Members that think any of their needless Impositions unlawful 2. And here Paul tells us the true Cause of Schism Not Weakness of Christians but the Butchery of that Clergy that cut off the Weak when they should carefully hide their Dishonour in Love and that revile them whom they should love as themselves 26. And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it 26. As all the Body condoleth or rejoiceth with the pain or welfare of every Member even the weakest so is it with the Living Members of Christ Note Therefore they are but Hypocrites like Wooden Legs that have no such sense and trayterous Enemies of Christ that hate and reproach and destroy his true Members 27. Now ye are the body of Christ and members in particular 27. Thus must it be with you that are the several Members of Christs Church 28. And God hath set some in the church first apostles secondarily prophets thirdly teachers after that miracles then gifts of healing helps governments diversities of tongues 28. And God hath set in his Church Diversity and Disparity both in qualifying Gifts and Offices As in the first place are Apostles sent immediately by Christ to be the Chief Witnesses and Recorders of his Works and Words Next them Prophets immediately inspired to reveal his Wâ—ll And next them setled Teachers of his Recordâ—d Word And then Workers of Miracles for conviâ—cing Infidels and confirming Believers Then extraordinary Gifts of Healing and eminent Helpers of the Churches by Charity and special Care especially for Ministers and the Poor and Governments to arbitrate Differences and keep Order and Languages to spread and confirm the Word 29 30. Are all apostles are all prophets are all teachers are all workers of miracles Have all the gifts of healing do all speak with tongues do all interpret 31. But covet earnestly the best gifts 29 30 31. None of all these Gifts or Offices are common to all But desire most that which is best and most edifying Note That even Apostles are but Chief Members and Peter himself not the Head but one of them 31. And yet shew I unto you a more excellent way 31. Yet true Christian Love excelleth all these Gifts and Offices CHAP. XIII 1. THough I speak with the tongues of men and of angels and have not charity I am become as sounding brass or a tinkling cymbal 1. Lest you should too much trust to any of these forementioned Gifts which Christ giveth to some that perish you must know that the true Divine Nature proper to Saints consisteth in Charity which is the predominant Love of God and of Saints as Saints and Men as Men as God is in them and served by them And if I be without this could I preach discourse and pray in better Language and Oratory than any mortal Man even as well as Angels what were this Voice to God that is a Spirit and looketh to the Heart but even as the tinkling of a Musical Instrument 2. And though I have the gift of prophecy and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no charity I am nothing 2. And though I could speak by Inspiration as Balaam did of things present or things to come and could understand all the deep and difficult Points in Gods Word and Works and were the most excellent Philosopher and could truly open all the Principles and Compositions in Nature and though I could believe even to the Production of the most miraculous Effects and yet have not this predominant Love of God and of Saints and of Men as to Gods Acceptance and my own Salvation I am as a meer Nothing None of these Shadows will do my Work 3. And though I bestow all my goods to feed the poor and though I give my body to be burned and have not charity it profiteth me nothing 3. And though I give all that I have to the Poor either to be well spoken of or through fear of Hell or a conceit of obliging God by Merit or out of meer natural Pity or any other Cause which includeth not Love it will not profit me to Salvation Yea if for these lower Ends I should forsake Life it self without the predominant Love of God and Man it would be as nothing to me 4. Charity suffereth long and is kind charity envieth not charity vaunteth not it self is not puffed up 4. Love is kind inclining to do good and is patient and can bear much wrong from others as Self-love maketh us bear much more from our selves Love envieth not the Reputation Applause Precedency or Profit of others Love doth not vaunt and lift up a Mans self in his own esteem or desire to be lifted up by others above our Worth and Place but in Honour preferreth others 5. Doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no evil 5. Love doth not break out into injurious Reflexions or Passions or uncomely Deportment towards others It is not selfish and seeketh not our own inordinately to the injury neglect or greater hurt of others Is not provoked to any uncharitable thought word or deed by
small Injuries or Occasions but beareth forbeareth and forgiveth and doth not think evil of any groundlesly or till constrained nor design evil or hurt against any unnecessarily or unjustly 6. Rejoyceth not in iniquity but rejoyceth in the truth 6. It doth not rejoice in the Sins that others commit nor in the Wrongs they undergo nor themselves to do unjustly against any or to be prosperous therein against them 7. Beareth all things believeth all things hopeth all things endureth all things 7. It doth by others as we feel we do by our selves that is it bâ—areth with the Faults of Men so far as â—â— not against their own or others good It is inclined to believe the best of all Men till Evidence constrain us to know the worst not neglecting such cautelous suspicion as may save us from rash and foolish trust It still hopeth well of others as far as there is any ground of hope It endureth hurt and wrong from others when it is for their own or others greater good 8. Charity never faileth but whether there be prophecies they shall fail whether there be tongues they shall cease whether there be knowledge it shall vanish away 8. Holy Love is an everlasting Quality and Employment and shall not cease but be perfected at Death and in Heaven But Prophesying Languages Sciences and all the artâ—ficial and imperfect sort of Knowledge which now we have shall cease as useless there 9 10. For we know in part and we prophesie in part But when that which is perfect is come then that which is in part shall be done away 9 10. For here the manner of our knowing in the Body is imperfect and the measure is all inadequate we know nothing wholly but some part of things and so we speak even in Prophesying and Preaching But Perfection will end all this Imperfection 11. When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things 11. As Manhood and increase of Wit and Experience change the Childish Speech Understanding and Thoughts into that which is true and more perfect so much more will the Life to come do 12. For now we see through a glass darkly but then face to face now I know in part but then shall I know even as also I am known 12. For our Knowledge now in this Body and World is by imperfect Media as we see things in a Glass and know by Riddles Parables or Similitudes a superficial Glimpse But then we shall know as Men that see each others Faces by intuition Now we know but little Parts and Out-sides and Accidents of things and nothing adequately but then we shall know in the World of Spirits as those Spirits now know us which is better than we know our selves 13. And now abideth faith hope charity these three but the greatest of these is charity 13. I conclude therefore That though now our State of Grace consist of Faith Hope and Love the Greatest of these is Love For it is the Divine Nature the Everlasting Work the Souls Felicity even its Complacency in God and in all his Saâ—nts and all his Works and it is the End to which Faith and Hope are but the Means ANNOTATIONS 1. YEt Faith and Hope have their peculiar Offices which Love alone cannot perform As the Heart cannot do the Work of the Hand or Eye 2. By Faith is meant Believing and Trusting in God through Christ for Grace and Glory And by Hope is meant a desirous comforting Expectation of the Good promised and believed 3. It followeth That he hath the most excellent Knowledge who hath most holly Love And all the Learning that kindleth not this Love is but dreaming doating diverting and deceiving Vanity 4. The English abuse of the Word charity deceiveth many as if it were nothing but Giving to the Poor But it is the Love of God and Holiness and of holy Persons and of our Neighbours as our selves and specially of the holy Celestial Society Christ Angels and Saints 5. By this we see that those Church-Rulers Preacher Writers Disputers and all other Malignants who zealously labour to destroy Love and to perswade Christians to hate and persecute and destroy one another for their selfish Interests Opinions or Factions whatever they think of themselves are Diabolists and Cainnites the Devils Slaves and in his Image do his Work 6. It 's made a doubt by some Whether Faith and Hope continue not in Heaven because say they How shall we know things past as the Creation Flood c. but by Believing And shall we not Believe and Hope for the Perpetuity of Glory But 1. We know not now in what manner God will make known things to us there Whether in seeing him we shall see all things or how 2. However it will not be the same things that are called Faith and Hope which are exercised on Promises and are but Means to that Perfection which is their End So that if you call them by the same Names they will be but equivocal 7. This much tells us what Measure of Faith and Hope are necessary to Salvation viz. so much as shall cause in us sincere Love to God and Holiness and Heaven to one another 8. This tells us what those Texts do mean which promise the Spirit of Sanctification to penitent Believers viz. The Holy Ghost doth but prepare us and open the Door by Faith and Hope that by them as means he may excite holy Love and as a Spirit of Love dwell in us and possess us 9. This teacheth Ministers how to Preach and People what and how to hear read meditate and confer and live and what true Religion is viz. To do all as may most kindle holy Love as we use the Bellows to kindle the Fire Pure Religion and undefiled is to visit the Fatherless and Widows in adversity and keep our selves unspotted of the World 10. This teacheth as what Fear or God to use None that breedeth hard thoughts of God or quencheth holy Love but a Reverence of him and a Fear lest by Sâ—n we make our selves unlovely to him and fall under that Justice is holy and good even when it destroys the wicked Other Fear of God is sinful Superstition CHAP. XIV 1. FOllow after charity and desire spiritual gifts but rather that ye may prophesie 1. The sum of my Advice is That above all you value and pursue Charity or holy Love But desire also Spiritual Gifts in subordination to it and for the profitable exercise of it and therefore prefer Prophecy which is speaking by immediate Inspiration to the Instruction and Edification of others as most profitable 2. For he that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him howbeit in the spirit he speaketh mysteries 2. For he that speaketh in an unknown Language speaketh not to the Understanding of Man though God understand him