not you only bear it patiently but joyfully with exceeding gladness because your reward in Heaven will be so much the surer and greater for you do but follow the Prophets that are gone this way to heaven before you whom the carnal Church persecuted and murdered tho their posterity honour their names when they are dead but go on and imitate them in hating and persecuting the living 13. Ye are the salt of the earth but if the salt have lost its savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and trodden underfoot of men 13. The World is putrified with the corruption of all sin and you that follow me must be as salt to it to recover it from this corruption But if you prove filthy and corrupt your selves what or who shall be salt to you for your recovery Corrupt professors of Christianity are more miserable hopeless and forlorn than Heathens 14. Ye are the light of the world A city that is set on a hill cannot be hid 15. Neither do men light a Candle and put it under a bushel but on a candlestick and it giveth light to all that are in the house 14 15. God hath honoured you to be the lights to a dark world It is not therefore an obscure and hidden sort of goodness that beseemeth you You are called out to be conspicuous in the world like a City on a hill that cannot be hid by your difference from them in doctrine and life Men do not light a candle to hide it but to to set it up to be a light to the house And so doth God call you to be open lights in Doctrine and life 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven 16. Note That 1. the good works of Christians are the due appointed means to win others to the glorifying of God and they that do not this are guilty of perfidiousness to God and man as dumb Ministers are by omitting their work 2. Therefore our good works must not be so few and small as to be undiscernable They must not be done in hypocrisie to be seen of men for our praise But they must shine forth in sincerity to God's praise 3. By good works is meant Holiness to God sobriety to our selves and justice and works of love to others 17. Think not that I am come to destroy the Law and the Prophets I am not come to destroy but to fulfil them 17. Take me not for an enemy to the Law and the Prophets as if I came to blame and destroy them As to the Ceremonial part it was but a Typifying prediction of me and is to be fulfilled in me and it is the honour of Types and Prophesies to be fulfilled And as to the Natural part I own and establish it and am so far from evacuating it that I teach the fullest keeping of it 18. For verily I say to you Till heaven and earth pass one jot or one tittle shall in no wise pass from the Law till all be fulfilled 18. I tell you the Law is so true as being God's own word that one letter or tittle of it shall not be frustrate or fail of its performance to the end of the world but shall be all fulfilled 19. Whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them the same shall be called Great in the Kingdom of Heaven 19. If any shall presume to break the least of these commands because it is a little one and teach men so to do he shall be vilified as he vilified God's Law and not thought fit for a place in the Kingdom of the Messiah But he shall be there Greatest that is most exact in Doing and Teaching all the Law of God Note Are not those Preachers and Prelates then the Least and basest that preach and tread down Christian love of all that dissent from any of their presumptions and so preach down not the Least but the Great command 20. For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven 20. So far am I from Preaching loosness or favouring sin that I tell you tho the Scribes and Pharisees pretend to the strictest keeping of the Law if you keep it not better than they do and be not a better and a more righteous sort of men you shall in no case enter into the Kingdom of heaven Note That besides Christ's Righteousness there is necessary to all at age that will be saved a righteousness consisting in more careful exact obedience to God than any formal Hypocrite hath And this God's Spirit worketh them unto 21. Ye have heard that it was said by them of old times Thou shalt not kill and whosoever shall kill shall be in danger of judgment 22. But I say to you that whosoever is angry with his brother without a cause shall be in danger of the judgment and whosoever shall say to his brother Raca shall be in danger of the Council But whosoever shall say Thou fool shall be in danger of Hell-fire 21. Moses's Law was that Murther shall be punished with death by the lesser Sanhedrim And the carnal Jews have taken this to be all that the Sixth Commandment condemned But God's Law is perfect however carnal men misunderstand it and I tell you that 1. whoever lets out his passion of hurtful and uncharitable anger against any man without or beyond just cause doth in some degree break the Sixth Commandment and therefore deserveth answerable punishment And 2. Whoever shall causlesly scorn or revile his Brother breaketh the Command yet more and deserveth greater punishment But whosoever shall utterly despise him causlesly with an uncharitable conclusion that he is a fool or a wicked man or a Schismatick or an Heretick when it is not so shall have yet far greater punishment even Hâ—ll-fire answering that in the valley of Hinnom 23. Therefore if thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee 24. Leave thy gift before the altar and go thy way first be reconciled to thy brother and then come and offer thy gift 23. Therefore see that you prefer not Sacrifice before Love and Mercy but if thou bring thy gift to the Altar and be just ready to offer it and remembrest that thou hast wronged thy Brother or given him occasion of uncharitable thoughts of thee lay more upon love than on thy offering Leave it there and go presently and make testitution confession or whatever is necessary to reconciliation and then come and offer thy gift N. 1. O Christians lay this deeply to heart that your Saviour was so great a teacher of Love that lie preferreth it before
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
which in the sincere is saving which is required to be professed in Baptism for admittance into the visible Church 6 That which is born of the flesh is flesh and that which is born of the Spirit is spirit 6. Men generate Men but God maketh Saints by a spiritual generation Nature begets but nature but Gods Spirit giveth a holy and heavenly Nature or Inclination 7 Marvel not that I said unto thee Ye must be born again 8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit 7 8. Count not this an incredible thing Thou hearest the sound of the wind and knowest certainly by the effects that such a thing as wind there is and that it causeth those effects which thy sense perceiveth but thou knowest not fully the nature of this wind nor whence it cometh nor whither it goeth and so thou mayest know that Gods Spirit doth this sanctifying work on Souls though thou canst not comprehend the nature of the Spirit nor the way of its operation nor why it worketh on one Soul and not on another that seemeth equal to it 9 Nicodemus answered and said unto him How can these things be 9. N. The reason of Man not yet illuminated is apt to be so confident in its ignorance as to take those spiritual things for incredible which it comprehendeth not It lifts up it self against Christ's teaching with a How can these things be 10 Jesus answered and said unto him Art thoâ— a master of Israel and knowest not these things 11 Verily verily I say unto thee we speak that we do know and testifie that we have seen and ye receive not our witness 10 11. It is a shame to thee that art a Master of Israel to be ignorant of these things without which all thy knowledge is but shells and shadows I tell thee we spake that which we certainly know by intuition and experience on holy Souls and yet you carnal Jews believe us not not knowing what your own shadows do import 12 If I have told you earthly things and and ye believe not how shall ye beleve if I tell you of heavenly things 12. When I tell you but what God doth here on Earth on all that he will save and illustrate it to you by a similitude which your senses do perceive and it is a thing that your Ceremonies signifie how shall you believe if I tell you the unseen things of Heaven if you believe not things so evident as these 13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven 13. And if you will not believe me what satisfying notice can you have of the state of things in Heaven for no Man hath ascended up into Heaven and can tell you by sure notice what is there but I that came down from Heaven and so came down by assuming flesh as that yet I am now in Heaven in my Godhead 14 And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15 That whosoever believeth in him should not perish but have eternal life 14 15. And the way of Salvation which God by me revealeth to you is this that as Moses in the Wilderness set up a brazen Serpent that all that were stung with Serpents might be cured if they did look up to this So I must be lift up on the Cross as a Sacrifice for sin that whoever truly believeth in me and trusteth me as the Redeemer and Saviour shall not perish but have everlasting life 16 For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 16. For God who is Love it self so far loved lapsed and lost mankind as that he gave his only begotten Son to be incarnate and to be their Redeemer by his meritorious life and death and Resurrection and to make them this promise covenant and offer that whoever truly believeth in him should have his sin forgiven and should not perish but have everlasting blessed life 17 For God sent not his Son into the world to condemn the world but that the world through him might be saved 17. For if the World be condemned they shall never have cause to lay the blame on Christ For it was not to condemn them that God sent him into the World but to be the Saviour of the World which his Doctrine Life and Sufferings shew 18 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God 18. He that believeth on him is thereupon by him delivered from the Condemnation that he was under and shall be saved but he that believeth not is not delivered from his Guilt and Condemnation but is under the Guilt of a severer punishment the Law of Grace it self Condemning him because he hath rejected the Son of God sent from Heaven with his Doctrine his Grace and offered Mercy so that both the Law of Nature and of Grace condemn the Neglecters of so great Salvation 19 And this is the condemnation that light is come into the world and men loved darkness rather then light because their deeds were evil 19. For the true cause of Mens Condemnation is not that they have no Saviour or Ransom being left as Devils to remidiless despair but that a Saviour as Light is come into the World and Men love darkness rather than light and so reject him and his truth and grace because they love and live in that sin which cannot endure the light 20 For every 〈◊〉 that doeth evil hateth the light neither cometh to the light least his deeds should be reproved 20. For it is the part of â—ight to detect and shame Mens evill deeds and thereâ—ore Malefactors hate and avoid the Light lest it reprove them and condemn them 21 But he that doeth truth cometh to the light that his deeds may be made manifest that they are wrought in God 21. But Light is the honour of well doing which is not afraid to be known and therefore he that doth that which is truly good loveth the Light and cometh to it that his deeds may appear to be as they are the work commanded and approved by God And therefore they will receive me that am the Light of the World 22 After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 22. He by his Disciples baptized those that believed and repented 23 And John also was baptizing in Enon near to Salim because there was much water there and they came and were baptized 24 For John was not yet cast into prison 23 24. John ceased not baptizing even when Christ baptized nor till he
my chosen flock nor qualified to believe Were you my sheep you would understand believe and obey my Word 28. And I give unto them eternal life and they shall never perish neither shall any pluck them out of my hand 28. To my true flock I will give eternal Life and they shall never be condemned lost or forsaken Nor shall any power prevail against me who will save them 29. My Father which gave them me is greater then all and none is able to pluck them out of my Fathers hand 30. I and my Father are one 29 30. God my Father who gave them me to be saved is Almighty and none can overcome him and take them from his saving love And He and I being one they are safe with me 31. Then the Jews took up stones again to stone him 32. Jesus answered them Many good works have I shewed you from my Father for which of those works do ye stone me 33. The Jews answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy self God 31. N. No good work could secure the Lord himself from the rage of ignorant men nor from their accusation 34. Jesus answered them Is it not written in your Law I said Ye are gods 35. If he called them gods unto whom the word of God came and the Scripture cannot be broken 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Son of God 34 35 36. If they may be called Gods that are but Magistrates and men in dignity and power how can you say It is blasphemy for me to say I am the Son of God who am by the Father sanctified to the office of Mediator and sent into the World thereunto N. That Christ here by his pleading for his right to his Title only from his office doth not deny his Title as from eternal generation but only tell them what they were then fit to hear 37. If I do not the works of my Father believe me not 38. But if I do though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him 37. If I do not such works as certainly signifie Gods attestation believe me not But if I do believe what those works do surely evidence and then you will confess that God is in me and worketh them by me and that I am in him and approved and acted by him 39. Therefore they sought again to take him but he escaped out of their hands 40. And went away again beyond Jordan into the place where John at first baptized and there he abode 41. And many resorted unto him and said John did no miracle but all things that John spake of this man were true 42. And many believed on him there 39. He avoided their persecution by flight And in the Wilderness where John first baptized many believed on him seeing all fulfilled by him which John had foretold of him CHAP. XI NOW a certain man was sick named Lazarus of Bethany the town of Mary and her sister Martha 2. It was that Mary which anointed the Lord with ointment and wiped his feet with her hair whose brother Lazarus was sick 3. Therefore his sisters sent unto him saying Lord behold he whom thou lovest is sick N. 1. It 's a doubt whether Bethany be the name of a Town or only of a tract of ground where the Town was 2. It is like that this Mary is not the same with Mary Magdalen 3. It is a word of comfort in all troubles if we can say it is on one that Christ loveth 4. When Jesus heard that he said this sickness is not unto death but for the glory of God that the Son of God might be glorified thereby 4. Gods end in this sickness of Lazarus is not to remove him by death from this world but to prepare an advantage for the glorifying of himself in me 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two days still in the same place where he was 7. Then after that saith he to his disciples Let us go into Judea again 5. His love to them inclined him to help them yet he moved not that his advantage might be the greater to shew his Love and Power by raising the dead N. We must not misinterpret Gods delays 8. His disciples say unto him Master the Jews of late have sought to stone thee and goest thou thither again 9. Jesus answered Are there not twelve hours in the day If any man walk in the day he stumbleth not because he seeth the light of this world 10. But if a man walk in the night he stumbleth because there is no light in him 9. As a man that walketh in the twelve hours of day light is kept from stumbling by that light So while my day of work continueth I am safe 11. These things said he and after that he saith unto them Our friend Lazarus sleepeth but I go that I may awake him out of his sleep 12. Then said his disciples Lord if he sleep he shall do well 13. Howbeit Jesus spake of his death but they thought that he had spoken of taking of rest in sleep 14. Then said Jesus unto them plainly Lazarus is dead 15. And I am glad for your sakes that I was not there to the intent ye may believe nevertheless let us go unto him 15. To raise him will more convince you than it would have done meerly to cure him 16. Then said Thomas which is called Didymus unto his fellow-disciples Let us also go that we may die with him 16. Whether Thomas spake this in meer passion Let us die with grief or as expecting Christs death and theirs by the persecuting Jews is to us uncertain 17. Then when Jesus came he found that he had lain in the grave four days already 18. Now Bethany was nigh unto Jerusalem about fifteen furlongs off 19. And many of the Jews came to Martha and Mary to comfort them concerning their brother 18. N. A furlong is six hundred foot 20. Then Martha assoon as she heard that Jesus was coming went and met him but Mary sat still in the house 21. Then said Martha unto Jesus Lord if thou hadst been here my brother had not died 22. But I know that even now whatsoever thou wilt ask of God God will give it thee 21 22. N. She believed that Christ could have prevented his death and could yet raise him 2. And that it must be by prayer to God 23. Jesus saith unto her Thy brother shall rise again 24. Martha saith unto him I know that he shall rise again in the resurrection at the last day 23. N. The Resurrection of the Body was then believed as an undoubted truth 25. Jesus said unto her I am the resurrection and the life
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
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
but as a low familiar way as ignorant carnal men are capable of 2. The Prophecy nor Christ means not that its Gods intent to hide the truth lest it convert men but that this is the effect and event of their own wilfull neglect whereby their conversion is as effectually hindred as if they did it purposely lest they should be converted 16. But blessed are your eyes for they see and your ears for they hear 17. For verily I say to you that many Prophets and righteous men have desired to see those things which ye see and have not seen them and to hear those things which ye hear and have not heard them 16 17. How great is Gods mercy to you that hath given you both teaching and understanding by which you are made capable of more I tell you prophets and righteous men of old did desire to see and hear what you do but it was not granted them but reserved for you 18 19. Hear ye therefore the parable of the sower When any one heareth the word of the Kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart this is he which receiveth seed by the way side 18 19. Note 1. By not understanding is meant also Not considering it to take it in 2. It is said to be sown in his heart only because it was by the sower so intended but not as there received 20. But he that received the seed into stony places the same is he that heareth the word and anon with joy receiveth it 21. Yet hath he not root in himself but dureth for a while for when tribulation or persecution ariseth because of the word by and by he is offended 20 21. Note That the reason why such fall away was the want of rooting of the word is plain But whether such should be saved if they had died before they fell away is a controversie too long to be here handled and not so needful as some think 22. He also that received seed among the thorns is he that heareth the word and the cares of this world and the deceitfulness of riches choak the word and he becometh unfruitful 22. That is He loveth the wealth and prosperity of this world more than the Word and so that which he most loveth doth prevail against the other and he liveth more to the world than unto God and for the world will forsake his duty and Christ himself in strong temptations 23. But he that received seed into the good ground is he that heareth the word and understandeth it which also beareth fruit and bringeth forth some an hundred fold some sixty some thirty 23. Note Qu. What is it that makes the ground called Good before the receiving of the word Answ 1. There was a certain degree of faith which was a state of Salvation before Christ was personally known or preached as incarnate These persons that had this were good ground ready to hear the Gospel when it was preached Those that truly repented according to Johns Preaching were prepared to receive Christ 2. And those that faithfully obey that Light of Truth already revealed to them desiring more are better prepared for more than other men 24. Another parable put he forth to them saying The kingdom of heaven is like to a man that sowed good seed in his field 25. But while men slept his enemy came and sowed tares among the wheat and went his way 24 25. Another similitude he used to shew how the Church will be corrupted with Heresies and vices 26. But when the blade was sprung up and brought forth fruit then appeared the tares also 26. Note Heresies and Church corruptions appear not at first but when time and temptation ripen them 27. So the servants of the housholder came and said to him Sir didst thou not sow good seed in thy field from whence then hath it tares 27. Note Seeing God and his word are good it puzleth men to think how the Church and world come to be so bad 28. He said to them An enemy hath done this The servants said to him Wilt thou then that we go and gather them up 29. But he said Nay left while ye gather up the tares ye root up also the wheat with them 28 29. N. 1. Satan is the sower of Heresie and Vice whoever be his Ministers 2. Ministers and others are more inclined to vindictive severity oft than Christ is 3. God forbeareth the hypocrites and wicked not through in difference but lest the godly suffer by their destruction 4. Christ oft denieth the revengeful and severe desires of his servants 30. Let them both grow together till the harvest and in the time of harvest I will say to the reapers Gather ye together first the tares and bind them in bundles to burn them but gather the wheat into my barn 30. Note 1. Gods delay to execute his judgment on the wicked is no sign of their safety Their misery will surely come at last 2. We must not misinterpret Gods patience with the ungodly 31. Another parable put he forth to them saying The kingdom of heaven is like to a grain of mustard-seed which a man took and sowed in his field 32. Which indeed is the least of all seeds but when it is grown it is the greatest among herbs and becometh a tree so that the birds of the air come and lodge in the branches thereof 31. As a grain of Mustard-seed is one of the smallest sort of seeds and yet becometh a plant like a tree c. So the Kingdom of the Messiah beginneth in a few poor men but shall become a Kingdom that shall flourish in the World so that worldly men shall obtrude into it for worldly ends and desire the protection of Christian Governours Note That the Mustard-plant was much greater in Judea than it is with us 33. Another parable spake he unto them The Kingdom of Heaven is like to leaven which a woman took and hid in three measures of meal till the whole was leavened 33. As a little leaven doth leaven a great quantity of meal so the Gospel shall convert a few at first where it comes and afterward by the help of those few whole Towns and Countries shall turn Christians and own the Truth 34. All these things spake Jesus to the multitude in parables and without a parable spake he not to them 35. That it might be fulfilled which was spoken by the prophet saying I will open my mouth in parables I will utter things which have been kept secret from the foundation of the world 34 35. Thus Jesus taught them only by Similitudes as it is written c. I will utter great and excellent Mysteries which former ages have not known and that by the way of familiar Similitudes 36. Then Jesus sent the multitude away and went into the house and his disciples came to him saying Declare to us the parable of the tares of the field 36.
lawful for thee to have her 5. And when he would have put him to death he feared the multitude because they counted him as a prophet 3 4 5. N. 1. Faithful Prophets did tell Kings of their sin 2. But such as Herod cannot bear reproof 3. The persecution of faithful Teachers is usually for telling great men of their sins 4. The multitude then did so much reverence prophets that they were a terrour and restraint to persecuting Rulers 6. But when Herods birth day was kept the daughter of Herodias danc'd before them and pleased Herod 7. Whereupon he promised with an oath to give her whatever she would ask 8. And she being before instructed of her mother said Give me here John Baptists head in a charger 6 7 8. N. Great mens feasts and frolicks are a usual season of great sin and carnal pleasures are their snares 2. Rash Oaths are the fruit of vice and the seed of more 3. Voluptuous wantons are oft the most cruel and bloudy persecutors 4. The Devil seldom wanteth suggestors of cruelty 9. And the king was sorry nevertheless for the oaths sake and them which sate with him he commanded it to be given her 9. N. Wicked men oft sin with troubled conscience but yet will do it for their base ends 2. Hypocrites that dare murder the just yet may make the Conscience of a wicked Oath their pretence How conscionably then should bad Oaths be avoided and good ones kept 3. The reputation of mâ—n in bad company is a usual snare of iniquity 10 11 12. And he sent and beheaded John in prison And his head was brought in a charger and given to the damsel and she brought it to her mother And his disciples came and took up the body and buryed it and went and told Jesus 10 11 12. Note The Bloud of Saints is vile and cheap to Tyrants that can sell them to a Whore or wanton But they shall pay dear for it at the last 2. So great a Prophet as John must be a Martyr that he may be like to Christ 3. It s as true Martyrdom to suffer for Duty as for Faith 4. The bloud of Saints is part of the sport and pleasure of lascivious wicked women 13. When Jesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him on foot out of the cities 13. Note 1. The Lord of Life that came in flesh to save the world was fain to fly for his life into a wilderness from the face of men yea of the eminent members of the Jewish Church 2. It is not cowardize or unlawfull to fly from persecutors till we have some special call to suffer 14. And Jesus went forth and saw a great multitude and was moved with compassion towards them and he healed their sick 14. Note Those that follow Christ and seek to him are liker to find his compassion than those that drive him away 15. And when it was evening his disciples came to him saying This is a desert place and the time is now past send the multitude away that they may go into the villages and buy themselves victuals 16. But Jesus said to them They need not depart give ye them to eat 17. And they say to him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitude to sit down on the grass and took the five loaves and two fishes and looking up to heaven he blessed and brake and gave the loaves to his disciples and the disciples to the multitude 15 c. Note 1. Christ fed the Body to win the Soul and so must we 2. Nothing is too little which God will bless 3. Tho God be every where yet Christ directeth us in Prayer to him to look up to Heaven for there is the Glory in which he will appear to glorifie his people 4. If the Son of God must look up to heaven and bless his food surely we must not take it like brutes without craving Gods blessing on it 20. And they did all eat and were filled and they took up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men besides women and children 20 21. Note 1. This Miracle was done before five thousand Witnesses and more that there might be no suspicion of deceit or misreport 2. He that was Lord of all and could feed by Miracle yet would not have the fragments lost 22. And straightway Jesus constrained his disciples to get into a ship and to go before him unto the other side while he sent the multitudes away 23. And when he had sent the multitude away he went up into a mountain apart to pray 22 23. Note Christ used to pray alone because his case so differed from all mens in the world having no sin c. that the same prayers would not suit the case of others which were fit for him 24. And when the evening was come he was there alone But the ship was now in the midst of the sea tossed with waves for the wind was contrary 25. And in the fourth watch of the night Jesus went out unto them walking on the sea 24 25. Note 1. Christ permits dangers to us that he may the more notably deliver us 2. The waters can bear him when he will walk on them All elements are at his service 26. And when the disciples saw him walking on the sea they were troubled saying it is a spirit and they cried out for fear 26. Note Nature maketh man afraid of apparitions of Spirits because unknown and unusual 27. But straightway Jesus spake to them saying Be of good cheer it is I be not afraid 27. Note Christs true Disciples should be so far from being afraid of him as hurtfull to them that they should make him their comfort and courage against the fears of men and devils 28. And Peter answered him and said Lord if it be thou bid me come unto thee upon the water 28. N. This shewed much faith in Peter yet none must tempt God nor go unbidden into danger 29. And he said Come And when Peter was come down out of the ship he walked on the water to go to Jesus 30. And when he saw the wind boisterous he was afraid and beginning to sink he cried saying Lord save me 31. And immediately Jesus stretched forth his hand and caught him and said to him O thou of little faith wherefore didst thou doubt 29 c. Note 1. Even strong faith hath its weakness and is liable to fears 2. Our weak faith causing great fear would expose us to sinking did not Christ lay hold on us 32. And when they were come into the ship the wind ceased 33. Then they that were in the ship came and worshipped him saying Of a truth thou art the Son of God 32 33. N. Renewed great convictionâ— renew and increase
father and thy mother and Thou shalt love thy neighbour as thy self 18 19. Note Christ knew the Order of the commandments but named the Fifth and the Tenth by themselves as being of special note the Fifth for Government it self and the Ninth the summary of the Second Table For Thou shalt love thy Neighbour as thy self If is that which is meant by Thou shalt not covet thy Neighbours c. that is not by self-love want love to him and draw from him to thy self or oppose his good 20. The young man saith All these have I kept from my youth up what lack I yet 20. Note No doubt but he had broken these commands especially the last but he judged by his freedom from the gross acts of sin 21. Jesus said to him If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me 21. Jesus said the state of Christianity or Qualification for Salvation is this Resolvedly and Practically to prefer Heaven before all the Prosperity of this World so as to part with All for Heaven when thou art Called to it Therefore I will now try thee whether thou canst do this Go sell all and give to the poor and follow me and take the hopes of a Treasure in Heaven instead of all 22. But when the young man heard that saying he went away sorrowful for he had great Possessions 22. But this seemed so hard a Motion to him that he would not consent but went away sorrowful for he was very rich 23. Then said Jesus to his Disciples Verily I say to you That a rich man shall hardly enter into the kingdom of heaven 24 And again I â—ay to you It is easier for a Camel to go through the eye of a needle than for a rich man to enter into the Kingdom of God 23.24 The difficulty of a Rich Man's being a sound Christian and Saved is great that I may express it by the common Proverb of a Camels going through a Needles Eye 25. When his Disciples heard it they were exceedingly amazed saying Who then can be saved 26. But Jesus beheld them and said to them With men this is impossible but with God all things are possible 25.26 This amazing the Disciples he said So naturally and strongly do men love this World and its Prosperity and so hardly do they believe and love the unseen Heavenly Felicity that it is impossible for meer fleshly Man to make so great a change upon the heart But the Grace of Almighty God can and will do it 27. Then answered Peter and said to him Behold we have forsaken all and followed thee What shall we have therefore 27. Peter said We have consented to thy termes and forsaken All and followed thee What shall be our reward 28. And Jesus said to them Verily I say to you that ye which have followed me in the Regeneration when the Son of man shall sit on the Throne of his glory ye also shall sit on twelve thrones judging the Twelve Tribes of Israel 28. Fear not being loosers by forsaking all You that have sincerely forsaken All for me shall in my Kingdom and future State have ruling Power Dignity and Honour Note It is doubted by Expositors Whether this speak onely of their chief Power on Earth in the Catholick Church and answerable Glory in Heaven Or of any peculiar reign over the Tribes of Israel in Heaven or on Earth after the resurrection The General sence is sure tho what more there is be doubtful 29. And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name-sake shall receive an hundred fold and shall inherit everlasting life 29. And it is not you onely but all others that lose and forsake any thing here for my Name-sake in the hope of the Kingdom of Heaven shall be so great gainers by it that they shall have in this Life a hundred-fold better in value than they lost and in the World to come Everlasting Life The worse condition of the Faithful is an hundred times better than others 30. But many that are first shall be last and the last shall be first 30. But as to the degree of Glory I must tell you it will not be given according to priority of Age or Conversion but according to the preparations of Grace And many that are now called and have less Holiness will have less Glory than many that will be more Eminent Saints many Ages hence CHAP. XX. 1. FOR the Kingdom of heaven is like to a man that is an housholder which went out early in the morning to hire labourers into his Vineyard 2. And when he had agreed with the labourers for a penny a day he sent them into his vineyard 1.2 Note The Parable is to shew That God will not give men more Glory than others because they were the first Christians but because his Grace hath made them the best tho in time after others 3. And he went out about the third hour and saw others standing idle in the market-place 4. And said unto them Go ye also into the vineyard and what ever is right I will give you And they went their way 5. Again he went out about the sixth and ninth hour and did likewise 6. And about the Eleventh hour he went out and found others standing idle and saith to them Why stand ye here all the day idle 7. They say to him Because no man hath hired us He saith to them Go ye also into the Vineyard and what ever is right that shall ye receive 3. c. The hours were about Nine a Clock and at Twelve and at Three and at Five God is not for idleness but hath work for all times and Ages 8. So when even was come the lord of the vineyard saith to his Steward Call the labourers and give them their hire beginning from the last unto the first 8. Note Gods Reward is in the evening of our days and the evening of the World when Work is done 9. And when they came that were hired at the Eleventh hour they received every man a penny 10. And when the first came they supposed that they should have received more and they likewise received every man a penny 11. And when they had received it they murmured against the good man of the house 12. Saying These last have wrought but one hour and thou hast made them equal with us who have born the burder and heat of the day 9.10.11.12 He made no difference in their Wages for the Time of their Work But he will make difference for the Work it self They that are called near the end of the World shall have as much as those that heard Christ Preach And those that are Converted in their Age if they be more Holy than those that began in Youth will be more Happy 2. This Parable meaneth not that
Hate Persecute Silence and Murder those that imitate them 37. O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not 37. How oft have I offered by my Messengers and attempted to gather thee into a State of greatest savour and safety with tenderest Love but you would not Consent N. 1. Christ would have taken the whole City and Nation into his Church had they not refused And therefore Infants as they were before 2. If the Jews had all believed in Christ he would not have continued the Law of Moses and that Policie which did but lead to him nor have forsaken the rest of the World to make them onely his Church but would have made them a part of the Catholike Church 38.39 Behold your house is left unto you desolate For I say to you Ye shall not see me henceforth till ye shall say Blessed is he that cometh in the name of the Lord. 38.39 Your Temple and City are near to certain Desolation when you have executed you fury on me I will leave you to the fury of Destroyers and you shall see me no more till Conviction constrein you to desire me as your Saviour Note That the Country of Judaea where the remnant of the Jews after the Destruction of Jerusalem abode were Converted to Christ as other Countries were in the days of Constantine and after and a Patriarck setled at Jerusalem an A. Bishop at Caesarea and many Bishops and Churches among them though some remained obstinate CHAP. XXIV 1. AND Jesus went out and departed from the Temple and his Disciples came to him for to shew him the buildings of the Temple 2. And Jesus said to them See ye not all these things Verily I say to you There shall not be left here one stone upon another that shall not be thrown down 1.2 All this shall be cast down for the Sin of this People 3. And as he sate on the mount of Olives his disciples came to him privately saying Tell us when shall these things be and what shall be the sign of thy coming and of the end of the world 3. They desired him that had so oft told them that he must be Crucifyed and Rise again and yet come again to tell them the meaning and signs of this his coming which they did not well understand Some Expositors of this hard Chapter think That the Question meaneth no more than what shall be the Signs of thy Coming to Destroy Jerusalem and of the end of their Policie Others think That they expected that Christ should presently come and Reign at Jerusalem and set up a Kingdom so excellent as should be the beginning of a New Age or World as Noahs after the Deluge when all the World of wicked men should submit to him or be destroyed Others say That these questions are put of different things and times and accordingly Answered 1. When the Temple should be Destroyed 2. When Christ would set up his Visible Kingdome 3. When the World should End The two first undoubtedly they meant but by his Coming I do not think they meant either his sending the Roman Army nor his Coming at the Day of Resurrection and Judgment but his Coming to be a Visible Monarch and Declaring himself King and Reigning accordingly And 3. By the End of the World whether they meant the utter Desolation at last or the End of the Unreformed Age or World which his Kingdom should overthrow I am not certain And though Christ do not presently blame their mis-expectations his Answers approve them not but tend to rectifie them 4. And Jesus answered and said to them Take heed that no man deceive you 5. For many shall come in my name saying I am Christ and shall deceive many 4.5 It s true that this Temple shall be destroyed and my Kingdom shall be set up and the world of Enemies be subdued and that of Nature be dissolved But for your Question of the time let me first admonish you to be fortified by Patience and Faith against many Deceivers that will for tryal be permitted to pretend that not I but they are the true Messiah such were Simon Dositheas Theudas and look not for a Visible Monarch 6. And ye shall hear of wars and rumours of wars see that ye be not troubled for all these things must come to pass but the end is not yet 6. There will be fearful Commotions Risings and Wars before these things come to pass Let not that disturb you 7.8 For nation shall rise against nation and kingdom against kingdom and there shall be famines and pestilences and earthquakes in divers places All these are the beginning of sorrows 7.8 Wars by sedition among your selves and Wars of other Nations with other Plagues and Commotions and Signes shall be but fore-runners of that sorrowful time 9. Then shall they deliver you up to be afflâ—cted and shall kill you and ye shall be hated of all nations for my Name sake 9. And before that day fore-know what shall befall your selves Persecution Murder and common Hatred for my Name sake 10. And then many shall be offended and shall betray one another and shall hate one another 10. And the temptations of those days shall prevail against many that professed Faith and shall pervert them and draw them to betray and hate my true Disciples and shew their unfaithfulness 11. And many false prophets shall rise and shall deceive many 11. And many that make themselves the Masters of Sects and Heresies shall pretend Inspiration and Revelation for Lies and pernicious Doctrines and many shall be deceived and follow them 12. And because iniquity shall abound the love of many shall wax cold 12. And iniquity shall so far abound both in the World assaulting the Church and in the declining of Church Members by Worldliness Fleshliness Pride and Heresie that the first fervours of Christian Love shall be abated 13. But he that shall endure to the end the same shall be saved 13. But he that overcometh these Temptations and keepeth his Integrity and persevereth in his Fidelity shall attain the end of his Faith and be Saved 14. And this gospel of the kingdom shall be preached in all the world for a witness to all nations and then shall the end come 14. And the Jews driving you away by Persecution you shall Preach the Gospel to the Heathen Nations who by receiving it shall condemn the Jews And then shall come the desolation of their State and the ending of their Law and Policie 15. When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place whoso readeâ—h let him understand 16. Then let them which be in Judea flee into the mountaines 17. Let him which is on the house top not come down to take any thing out of his
go into Gallilee and there they shall see me 10. N. 1. He would not shew himself so openly to the malicious forsaken people at Jerusalem 2. His disciples and kinsmen are called his Brethren 3. No one evangelist mentioneth the whole of this History but what one omitteth another hath of which after 11. Now when they were going Behold some of the watch came into the city and shewed to the chief priests all the things that were done 12. And when they were assembled with the Elders and had taken counsel they gave large money to the soldiers 13. Saying say ye His disciples came by night and stole him away while we slept 14. And if this come to the governours ears we will perswade him and secure you 11. N. What will convince hardned forsaken men 15. So they took the money and did as they were taught And this saying is commonly reported among the Jews to this day 15. N. 1. Lying is the Devils great meanes against Faith And the love of money is the meanes that subserveth it 2. They that will not believe the truth easily believe deceiving lies 16. Then the eleven disciples went away into Galilee into a mountain where Jesus had appointed them 17. And when they saw him they worshipped him but some doubted 17. N. Tho the evangelists say no more of Christs meeting them on this Mountain and what he there said to them and Luke and John say nothing of it and there seem a strange difference in their Narratives of Christs appearances it is but one saying what another had omitted and no one of them saying all of which after on John 20. and 21. 18. And Jesus came and spake to them saying All power is given to me in heaven and on Earth 19. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost 18. After these and other appearings to them Jesus said As I have dyed to redeem the World in order to the ends of my undertaking the Father hath given me an Universal Propiety and Governing power by the right to Redemption as chief Administrator under him in Heaven and Earth So that henceforth all the concerns of men in this World and the other are at my dispose and all men under my Government by Right and Obligation By which authority I now commission you to go abroad the World and make all Nations to the utmost of your power my Disciples taking them into my Church by Solemn Covenant celebrated by Baptizing them into the name of the Father Son and Holy Ghost N. 1. Christs Right of Dominion and Empire is founded in the Fathers Covenant with him as redeemer 2. And being Vniversal Lord Redemption is so far universal as to prove these and other common effects Rom. 14.9 To this end Christ dyed rose and revived that he might be Lord both of the dead and of the living 2. The word translated Teach signifieth Disciple to me or make Nations my Disciples 3. All Christians should endeavour to make Christianity the National Religion that the Kingdoms of the World may become the Kingdoms of the Lord and of his Christ that is that they be Christian Kingdoms and not only Christians gathered out of Kingdoms 4. This maketh not all to be Christians who are in those Kingdoms but only such as are Discipled 5. Infants being parts of all Kingdoms this text commandeth to Disciple and Baptize them they are made Disciples by being justly dedicated to Christ by those that have true Power to dispose of them to learn of him and obey him as they grow up and are Capable As Christ was relatively Head of the Church in his Infancy when his humane nature was uncapable of the actual administration so are Infants capable of being Disciples by Covenant Dedication by those that have the dispose of them for their good and can covenant for them which men and by Relation and Obligation God had never a Church on Earth of which Infants were not Infant-members since there were Infants in the World 6. To be baptized into the name of the Father Son and Holy Ghost is no less than by solemn Covenant to give up ones self to God the Father as our Father reconciled by Christ our chief owner and rules and our chief Benefactor even as our God and to Christ as our Saviour and the Holy Ghost as our Sanctifier And meerly to consent to learn of Christ makes none a baptizable disciple 7. Baptism is Christening and is the badge of those that must love and take each other for Christians and the terms of Church Unity till it be nullified by verbal or actual apostacy And it is Church tyranny and Schism to make Canons which shall exclude those from the Church of Christ whom he taketh in by baptism before they impenitently nullify that Covenant in whole or in some essential part viz. by proved denying essentials of Faith or forsaking some essential part of obedience 8. Baptism making us Christians is our state of Regeneration by which we may know our right to Justification and Salvation that is He that consenteth heartily and unfeignedly to the Baptismal Covenant is Regenerate and justified and shall be saved And he that doth consent but with the mouth and outward signe or leaveth out some essential part in his heart consent is regenerate only sacramentally and a visible member of the Church but is not justified nor shall be saved 20. Teaching them to observe all things whatsoever I have commanded you and â—o I am with you alway to the end of the World 20. And when you have Baptized them and so united them to me and my universal Church upon their understanding professed faith and repentance and dedication of their seed to me then congregate them in order under faithful Pastors And as you as general Teachers to all the Churches must deliver to them all the commands which I have committed to your trust by word and writing so these Pastors must further instruct them that they may grow up in knowledge of all these my commands And in the performance of this charge I shall by the help of my Spirit and protection be present with you and such pastors in their course to the end of this World or age till I shall come in glory to the final judgment Tho you see me not I shall be as really assisting to you and regardful of you even in all your labours and sufferings as if you saw me Note 1. This general command of teaching all Nations Christs commands includeth writing the Scriptures without which they could not teach posterity in all Nations his commands 2. It maketh them his intrusted Apostles from whose fidelity we may believingly receive his commands And therefore implyeth the promise of his Spirit to make them true and credible reporters 3. It implyeth that his commands are the universal Laws for his Catholick Church And no man or men have authority
like these Infants in the Kingdom of God else he might have taken up a Lamb or a Dove and blessed them and said of such harmless creatures is the Kingdom of God But he must mean of them and such as them or of such both in age and also in humble teachable receptivity is the kingdom of God else it would be no reason to bless them Which can be nothing lower than acceptance as Visible-Infant-Church-Members 2. He that in all ages from the beginning took Infants to be Infant-Members of his Church and came not to destroy but to enlarge mercies to the faithful and their seed and saith They are holy and was much displeased with his erroneous Apostles for forbidding them to be brought for his benediction sure will not be well pleased with those that now forbid them to be dedicated in the Baptismal Covenant to him But yet if any man will say I deny not the interest of the Infants of the Faithful in the Church and Covenant but only think that Baptism was appointed only for the solemn reception of the adult and so will be Baptized at age after or without Infant Baptism merely to satisfie Conscience and then live in Love and Peace with those of another mind I should gladly live in Love and Peace with such 15. Verily I say to you Whosoever shall not receive the Kingdom of God as a little child he shall not enter therein 16. And he took them up in his arms put his hands upon them and blessed them N. 1. These words plainly intimate that he received them as capable of the Kingdom of God that is the Church on Earth and in Heaven Christ doth not thus bless unbelievers and their seed but those that 1 Cor. 7.14 are called Holy 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I do that I may inherit everlasting life 17. N. It hence appeareth that the Jews except the Sadducees then believed an everlasting life 2. And that we should do whatever God would have us do to attain it 18. And Jesus said to him Why callest thou me good there is none good but one that is God 18. Good indeed in the prime sence is a high title none being more proper to God himself and none perfectly and primarily and essentially good but God It s a greater matter to be good than thou deemest 19. Thou knowest the commandments Do not commit adultery Do not kill Do not steal Do not bear false witness Defraud not Honour thy father and mother 19. N. Defraud not is the sence of the Tenth Commandment that is Love thy Neighbour as thy self so as not to desire from him any thing to his hurt Qu. Why doth Christ mention none of the Commandments of the first Table Answ The man is supposed to confess God and consequently his duty to him and to mean in his question What good works must I do towards others Qu. 2. Why doth not Christ recite the Commandments in their true order Answ When the matter alone is intended the order is not necessary 2. The Evangelists recite not all Christs words in the same order that he spake them as is evident in the difference of their recitals These very words are otherwise recited by Matth. 19.18 19. Thou shalt do no Murther is first and Thou shalt love thy Neighbour as thy self is last and instead of Defraud not 20. And he answered and said to him Master all these have I observed from my youth 20. N. He meant that he had not directly in the outward act broken any of these not knowing how far the Law reacheth 21. Then Jesus beholding him loved him and said to him One thing thou lackest go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the cross and follow me 21. Jesus beheld him with kindness approving in him what was good and said So far thou hast done well But there is more than this necessary to obtain everlasting life even to prefer it before all the wealth and pleasure of this world and life it self and to trie thee herein Go and sell all and give to the poor and take heaven for thy treasure instead of all and follow me in self-denial unto suffering N. Not that all are bound to sell all but all are bound so to prefer heaven as will make them forsake all that stands against it 22. And he was sad at that saying and went away grieved for he had great possessions 22. Carnal men may be sorry that they cannot bring down God to their terms Good and bad would be as well as they can both here and hereafter But when they see they cannot have both Earth and Heaven the Faithful chuse heaven tho sensible of earthly sufferings and the worldly chuse the world and most to keep off sorrow and despair do force on themselves a hope that they shall have both and that God will save them on their own terms 23. And Jesus looked about and saith to his disciples How hardly shall they that have riches enter into the kingdom of God 23. How hard is it to perswade rich men to love heaven better than earth and to yield to the conditions of salvation 24. And the disciples were astonished at his words but Jesus answered again and saith to them Children how hard is it for them that trust in riches to enter into the kingdom of God 25. It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God 24. So bad is the heart of man that it is exceeding hard to have riches and not to place mens trust in them and such as do so cannot be true Christians and be saved N. To trust in riches is to take them for our best and to take and expect more comfort from them than from Christ and Heaven 26. And they were astonished out of measure saying among themselves Who then can be saved 27. And Jesus looking upon them saith With men it is impossible but not with God for with God all things are possible 27. N. Sure the inordinate desire to be rich must needs signifie unbelief Can men seek that which they believe maketh their salvation almost impossible The same I say of murmuring poverty 28. Then Peter began to say to him Behold we have left all and followed thee 29. And Jesus answered and said Verily I say to you There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels 30. But he shall receive an hundred fold now in this time houses and brethren and Sisters and mothers and children and lands with persecutions and in the world to come eternal life 31. But many that are first shall be last and the last first 29. c. N.
one Peter done this rash unwarrantable act against Papists when they are killing true Christians as Butchers do Sheep they would publish to the World that the whole party are seditious Rebles yea if any do but speak against their Murders I mean they have done thus 48. And Jesus answered and said to them Are ye come out as against a thief with swords and with staves to take me 49. I was daily with you in the temple teaching and ye took me not but the scripture must be fulfilled 49. The Scripture foretold all this usage 50. And they all forsook him and fled 51. And there followed him a certain young man having a linen cloth cast about his naked body and the young men laid hold on him 52. And he left the linen cloth and fled from them naked 50. All the Disciples locally forsook him to save themselves though not so as totally to desert him with their heart 51. Being in the night some young man either undrest or rais'd out of bed was come thither 53. And they led Jesus away to the high priest and with him were assembled all the chief priests and the elders and the Scribes 53. They led Christ as Prisoner to those that sent them to take him which was the Jews Church-representative or Council 54. And Peter followed him a far off even into the place of the high priest and he sat with the servants and warmed himself by the fire 55. And the chief priests and all the council sought for witness against Jesus to put him to deaâ—h 56. Foâ— many bare false wâ—tness against him but their witness agreed not together 55. They first resolve of his Death and after search for some pretended cause But their suborned witness spake not crime enough for Death 57. And there arose certain and bare false witness against him saying 58. We heard him say I will destrory this temple that is made with hands and within three days I will build another made without hands 59. But neither so did their witness agree together 58. Note We have men seemingly wise now that would say Why did Christ speak so unadvisedly as to give occasion to such accusers But what can be spoken so well from whence such men will not take occasion of Calumny 60. And the high priest stood up in the midst and asked Jesus saying Answerest thou nothing What is it which these witness against thee 60. Note The Arch-priest who was relatively and by profession the holiest man of that Nation and of the whole World was the Arch-enemy and persecuter of Christ and the greatest plague of his whole Country 61. But he held his peace and answered nothing Again the high priest asked him and said unto him Art thou the son of the blessed 62. And Jesus said I am And ye shall see the Son of man sitting on the right hand of power and coming in the clouds of heaven 61. When the subtil Priest could prove nothing against him he craftily puts a question to him equal to an ex officio oath which he knew he would answer that he might out of his own words accuse him 63. Then the high priest rent his cloths and sayeth what need we any further witness 64. Ye have heard his blasphemy what think ye And they all condemned him to be guilty of death 63. Note He had been better have rent his heart for his wickedness Here is Diabolism it self cloathed with the highest pretence of holy zeal by the holy Prelate and his confederates No wonder if the whole Convocation condemn Christ when such an High Priest leads them 65. And some began to spit on him and to cover his face and to buâ—feâ— him and to say unto him Prophesie And the servants did strike him with the palms of their hands 65. Note This the Son of God endured for our sins And doth it beseem us to be tender of suffering abuse 66. And as Peter was beneath in the palace there cometh one of the maids of the high-priest 67. And when she saw Peter warming himself she looked upon him and said And thou also wast with Jesus of Nazareth 68. But he denied saying I know not neither understand I what thou sayest And he went out into the porch and the cock crew 66. Note It is dangerous among persecuters to be a friend to Christ 2. Wonderful that the first Cock did not waken Peters conscience having bin so warned But what will we not do if God leave us to our selves 69. And a maid saw him again and began to say to them that stood by This is one of them 70. And he denied it again And a little after they that stood by said again to Peter Surely thou art one of them for thou art a Galilean and thy speech agreeth thereto 71. But he began to curse and to swear saying I know not this man of whom ye speak 72. And the second time the cock crew 70. Note No man is long safe in the mouth of great temptation if extraordinary mercy save him not 72. And Peter called to mind the word that Jesus said unto him Before the cock crow twice thou shalt deny me thrice And when he thought thereon he wept 72. Note Before the love of life and fear of death prevailed in act But now the Love of Christ beginneth to prevail again and greive and shame him for his sin CHAP. XV. 1. ANd straitway in the morning the chief priests held a consultation with the elders and Scribes and the whole council and bound Jesus and carried him away and delivered him to Pilate 1. To be put to death 2. And Pilate asked him Art thou the king of the Jews And he answering said unto him Thou sayest it 2. I am 3. And the chief priests accused him of many things but he answered nothing 4. And Pilate asked him again saying Answerest thou nothing behold how many things they witness against thee 5. But Jesus yet answered nothing so that Pilate marvelled 3. He would not strive against calumniators nor against the death which he came to undergo 6. Now at that feast he released unto them one prisoner whomsoever they desired 7. And there was one named Barabbas who lay bound with them that had made insurrection with him who had committed murther in the insurrection 8. And the multitude crying aloud began to desire him to do as he had ever done unto them 9. But Pilate answered them saying Will ye that I release unto you the king of the Jews 10. For he knew that the chief priests had delivered him for envy 9. Note He called him their King in scorn 11. But the chief priests moved the people that he should rather release Barabbas unto them 12. And Pilate answered and said again unto them What will ye then that I shall do unto him whom ye call the king of the Jews 13. And they cried out again Crucifie him 12. Note The people are but the mouth of the Priests 14. Then
Pilate said unto them Why what evil hath he done And they cried out the more exceedingly Crucifie him 15. And so Pilate willing to content the people released Barabbas unto them and delivered Jesus when he had scourged him to be crucified 4. Pilate to please the People and they to please the Priests all please the Devils displease God and undo themselves And yet by all this God is saving the World 16. And the soldiers led him away into the hall called Pretorium and they call together the whole band 17. And they clothed him with purple and platted a crown of thorns and put it about his head 18. And began to salute him Hail King of the Jews 19. And they smote him on the head with a reed and did spit upon him and bowing their knees worshipped him 20. And when they had mocked him they took off the purple from him and put his own clothes on him and led him out to crucifie him 16. As the Priests are the chief contrivers of the Murder the Souldiers are fittest for execution such usually being hardened by blood and wickedness into a destroying inclination the great executioners of the Devil for the ruine of the World Alas mad Sinners little know you whom you scorn and how your sport will end at last Reader see here what sin is And what thou and I have deserved that needed such a Sacrifice 21. And they compelled one Simon a Cyrenian who passed by coming out of the countrey the father of Alexander and Rufus to bear his cross 22. And they bring him unto the place Golgotha which is being interpreted the place of a skull 23. And they gave him to drink wine mingled with myrrh but he received it not 24. And when they had crucified him they parted his garments casting lots upon them whaâ— every man should take 25. And it was the third â—our and they crucified him 26. And the superscription of his accusation was written over The King of the Jews See on Mat. 27. 24. See on Joh. 19.24 26. Meaning that they put him to death for proclaiming his Kingdom though it was a spiritual one 27. And with him they crucified two thieves the one on his right hand and the other on his left 28. And the scripture was fulfilled which saith And he was numbred with the transgressors 27. Note Men imputed sin it self to him God only reputed him a Sacrifice for our sins 29. And they that passed by railed on him wagging their heads and saying Ah thou that destroyest the temple and buildest it in three days 30. Save thy self and come down from the cross 31. Likewise also the chief priests mocking said among themselves with the Scribes He saved others himself he cannot save 32. Let Christ the King of Israel descend now from the cross that we may see and believe and they that were crucified with him reviled him 29. Note All this tells us what sin is And when his servants follow him in sufferings Priests Souldiers and Rabble with insult with scorns 33. And when the sixth hour was come there was darkness over the whole land until the ninth hour 34. And at the ninth hour Jesus cried with a loud voice saying Eloi Eloi lama sabachthani which is being interpreted My God my God why hast thou forsaken me 33. Note Christ was forsaken so far as to be left to the power of Satans Servants and deprived of life and to have the sense of Gods Justice against Mans sin And this to shew that we deserved to be forsaken and to keep us from being utterly forsaken But Gods Love and esteem of him was not abated but his suffering was meritorious 35. And some of them that stood by when they heard it said Behold he calleth for Elias 36. And one ran and filled a spunge full of vineger and put it on a reed and gave him to drink saying Let alone let us see whether Elias will come to take take him down 36. In scorn they still insult 37. And Jesus cryed with aloud voice and gave up the Ghost 37. Saying Father into thy hand I commend my Spirit 38. And the vail of the temple rent in twain from the top to the bottom 39. And when the Centurion who stood over against him saw he so cryed and gave up the Ghost he said Truly this man was the Son of God 39. That he dyed not as other men in that case do 40. There were also women looking afar off among whom was Mary Magdalen and Mary the Mother of James the less and of Joses and Salome 41. Who also when he was in Galilee followed him and ministred unto him and many other women who came up with him to Jerusalem 42. And now when the even was come because it was the preparation that is the day before the Sabbath 40. Note It is likely that it 's James that 's called the Brother of Christ that is he that is called James the less for Joses and James are called brethren as here so Math. 13.55 But whether Littleness of Statuâ— or Dignity be meant it is uncertain 43. Joseph of Arimathea an honourable Counceller who also waited for the Kingdome of God came and went in boldly unto Pilate and craâ—ed the body of Jesus 44. And Pilate marvelled if he were already dead and calling unto him the Centurion he asked him whether he had bin any while dead 45. And when he knew it of the Centurion he gave the body to Joseph 45. Note He feared lest he should seem dead and be taken down alive till inquiry resolved the doubt 46. And he bought fine linen and took him dâ—â—â— aâ—d wrapped him in the linen and 〈…〉 â—epâ—lchre which was hewen out of a â—ock aâ—d râ—lled a stone unto the door 〈◊〉 the â—â—pulchre 47. And Mary Mâ—gdâ—len and Mary the mother of Joses behâ—â—d where hâ— was laid 46. â—â—â—e Joseph shewed great boldness and faith in owâ—ing Christ so openly when he was dead and so olâ— Niâ—â—demus who joyned with him 2. As Ahahs Court hâ—d one Obadiah so even the Jewish Rulers had a Josâ—ph and a Nicoâ—emus And there were Saints in Nero's house 3. Christs being buried in fine Linnen maketh it not our duty nor a sin to be buried in woollen yea tho it had bin the greatest enemy of Christ that in opposition to him had made the new Law which doth command it The Grave was also sealed and Watcht Christs burâ—â—â— hath in some sort Sanctified the Grave to true believers We maâ— boldly there lay down these bodies as still in his power and care that was buryed for us CHAP. XVI 1. ANd when the saâ—bath was past Mary Magdalene aâ—d Mary the Mother of â—amâ—s and Salome had bought sweet spicâ—s â—hat they might come and anoint him 2. And very early in the morning the first day of the week they came unto the sâ—pulchre at the rising of the sun 3. And they said among themselves Who shall roll us away the stone from the door
the son of Joseph which was the son of Juda 27. Which was the son of Joanna which was the son of Rhesa which was the son of Zorobabel which was the son of Salathiel which was the son of Neri 28. Which was the son of Melchi which was the son of Addi which was the son of Cosam which was the son of Elmodam which was the son of Er 29. Which was the son of Jose which was the son of Eliezer which was the son of Jorim which was the son of Matthat which was the son of Levi 30. Which was the son of Simeon which was the son of Juda which was the son of Joseph which was the son of Jonan which was the son of Eliakim 31. Which was the son of Melea which was the son of Mena which was the son of Mattatha which was the son of Nathan which was the son of David 32. Which was the son of Jesse which was the son of Obed which was the son of Booz which was the son of Salmon which was the son of Naasson 33. Which was the son of Aminadab which was the son of Aram which was the son of Esrom which was the son of Phares which was the son of Juda 34. Which was the son of Jacob which was the son of Isaac which was the son of Abraham which was the son of Thara which was the son of Nachor 35. Which was the son of Saruch which was the son Ragau which was the son of Phaleg which was the son of Heber which was was the son of Sala 36. Which was the son of Cainan which was the son of Arphaxad which was the son of Sem which was the son of Noe which was the son of Lamech 37. Which was the son of Mathusala which was the son of Enoch which was the son of Jared which was the son of Maleleel which was the son of Canan 38. Which was the son of Enos which was the son of Seth which was the son of Adam which was the son of God 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38. He entered on his publick office about thirty And now young novices run into the Ministry Luke reciteth the pedegree of Joseph and Matthew of Mary Q. Whence had Luke that part of the pedegree that is not written in the Scripture before Ans By other History and Tradition with the help of Gods Spirit The Genealogical controversies I pass by CHAP. IIII. 1. ANd Jesus being full of the Holy Ghost returned from Jordan and was led by the spirit into the wilderness 2. Being forty dayes tempted of the devil and in those dayes he did eat nothing and when they were ended he afterwards hungred 3. And the devil said unto him If thou be the Son of God command this stone that it be made bread 4. And Jesus answered him saying It is written that man shall not live by bread alone but by every word of God 5. And the devil taking him up into an high mountain shewed unto him all the kingdoms of the world in a moment of time 6. And the devil said unto him All this power will I give thee and the glory of them for that is delivered unto me and to whomsoever I will I give it 7. If thou therefore wilt worship me all shall be thine 8. And Jesus answered and said unto him Get thee behind me Satan for it is written thou shalt worship the Lord thy God and him only shalt thou serve 1 2 3 4 5 6 7 8. See on Matth. 4. strongly inspired by the Holy-Ghost was led by him c. 6. Though Satan lyed in part yet he hath great power over the Kingdoms and Glory of the World partly as a Templer and partly as Gods executioner but all under Gods absolute will The success sheweth that too many receive them from him that they may serve him by them as enemies to the Church of Christ Note Blasphemous temptations must be answered with rejecting hatred 9. And he brought him to Jerusalem and set him on a pinacle of the temple and said unto him If thou be the Son of God cast thy self down from hence 10. For it is written He shall give his angels charge over thee to keep thee 11. And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone 12. And Jesus answering said unto him It is said Thou shalt not tempt the Lord thy God 9 10 11 12. Note Satan useth to tempt by perverted Scripture yet it is by right expounded Scripture that he must be repelled Q. How did the writers know these secret things Ans Christ told them his Disciples though that be not written 13. And when the devil had ended all the temptation he departed from him for a season 13. Luke reciteth them not in the same order with Matthew but the same things Note Christ's Victory over the Tempter was part of his saving work and to prepare for our Victory 14. And Jesus returned in the power of the Spirit into Galilee and there went out a fame of him thorow all the region round about 14. Note Though the Constitution of Christ's Person was by the Divine Nature of the second in the Trinity yet the Scripture usually ascribeth his works to the operation of the Holy Ghost in him 15. And he taught in their synagogues being glorified of all 16. And he came to Nazareth where he had been brought up and as his custom was he went into the synagogue on the sabbath-day and stood up for to read 15 16. Note Christ separated not from the Jews corrupt Church 17. And there was delivered unto him the book of the prophet Esaias and when he had opened the book he found the place where it was written 18. The spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poor he hath sent me to heal the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised 19. To preach the acceptable year of the Lord. 17 18 19. Note He chose a Text that described his own Office and applied it 20. And he closed the book and he gave it again to the minister and sat down and the eyes of all them that were in the synagogues were fastened on him 21. And he began to say unto them This day is this scripture fulfilled in your ears 20 21. Note This Instance proveth it not necessary to sit in Preaching but lawful where custom or circumstances forbid it not 22. And all bare him witness and wondered at the gracious words which proceeded out of his mouth And they said Is not this Joseph's son 22. They applauded his Preaching but undervalued him for being known to be their Neighbours Son 23. And he said unto them Ye will surely say unto me this proverb Physician heal thy self whatsoever we have heard done in Capernaum do also
long time 10. And at the season he sent a servant to the husbandmen that they should give him of the fruit of the vineyard but the husbandmen beat him and sent him away empty 11. And again he sent another servant and they beat him also and entreated him shamefully and sent him away empty 12. And again he sent the third and they wounded him also and cast him out 13. Then said the lord of the vineyard What shall I do I will send my beloved son it may be they will reverence him when they see him 14. But when the husbandmen saw him they reasoned among themselves saying This is the heir come let us kill him that the inheritance may be ours 15. So they cast him out of the vineyard and killed him What therefore shall the lord of the vineyard do unto them 16. He shall come and destroy these husbandmen and shall give the vineyard to others And when they heard it they said God forbid 9 10 11 12 13 14 15 16. The Vineyard is the Land of Israel the Husbandmen are the Israelites the Owner is God the Messengers are the Prophets the Son is Christ c. See Matth. 21. 17. And he beheld them and said What is this then that is written The stone which the builders rejected the same is become the head of the corner 18. Whosoever shall fall upon that stone shall be broken but on whomsoever it shall fall it will grind him to powder 17 18. Whoever sins against Christ by unbelief will perish in his sin But they that strive against him by malignity and opposition will fall under his victorious Judgement which will make them the most miserable 19. And the chief priests and the Scribes the same hour sought to lay hands on him and they feared the people for they perceived that he had spoken this parable against them 19. Note That which is said against their sin enrageth the impenitent be it never so true and needful to their conviction 20. And they watched him and sent forth spies which would fain themselves just men that they might take hold of his words that so they might deliver him unto the power and authority of the governour 20. Blood-thirsty Hypocrites would ensnare him to get some word for which they might accuse him to the Romans Governour as Treason against Caesar Note How like in all Ages are the nature and ways of wicked men Thus was Naboth used by Jezabel c. 21. And they asked him saying Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly 22. Is it lawful for us to give tribute unto Cesar or no 23. But he perceived their craftiness and said unto them Why tempt ye me 24. Shew me a penny whose image and superscription hath it They answered and said Cesars 25. And he said unto them Render therefore unto Cesar the things which be Cesars and unto God the things which be Gods 26. And they could not take hold of his words before the people and they marvelled at his answer and held their peace 21 22 23 24 25 26. Note There is poison in the seeming kindness of cruel Hypocrites they flatter that they may hurt Note It is lawful to put off bloody ensnarers with doubtâ—â—l Answers 27. Then came to him certain of the Sadduces which deny that there is any resurrection and they asked him 28. Saying Master Moses wrote unto us If any mans brother die having a wife and he die without children that his brother should take his wife and raise up feed to his brother 29. There were therefore seven brethren and the first took a wife and died without children 30. And the second took her to wife and he died childless 31. And the third took her and in like manner the seven also And they left no children and died 32. Last of all the woman died also 33. Therefore in the resurrection whose wife of them is she for seven had her to wife 27 â—8 29 30 31 32 33. Carnal men from their own Errour do foolishly cavil against the Truth which they understand not 34. And Jesus answering said unto them The children of this world marry and are given in marriage 35. But they which shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage 36. Neither can they die any more for they are equal unto the angels and are the children of God being the children of the Resurrection 34 35 36. Note Worthiness of that World is such a qualification as is required in God's Promise Note The Blessed shall be like the Angels and with them and be immortal Note By the Resurrection here is meant the next Life even to separated Souls and not only the Resurrection of the Body O why do we not long for such a change 37. Now that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob 38. For he is not a God of the dead but of the living for all live unto him 37 38. See Matth. 22. He is the Lord and Owner of the Dead and Living But to be Their God signifieth more even to be their Governour and Protector and their End and Portion and their All. 39. Then certain of the Scribes answering said Master thou hast well said 40. And after that they durst not ask him any question at all 39 40. Tâ—â—y were out of hope of entrapping him by their Quesâ—â—â—ns 41. And he said unto them How say they that Christ is Davids Son 42. And David himself saith in the book of psalms The LORD said unto my Lord Sit thou on my right hand 43. Till I make thine enemies thy footstool 44. David therefore calleth him Lord how is he then his Son 41 42 43 44. See Matth. 22. 45. Then in the audience of all the people he said to his disciples 46. Beware of the Scribes who desire to walk in long robes and love greetings in the markets and the highest seats in the synagogues and the chief rooms at feasts 47. Who devour widows houses and for a shew make long prayers The same shall receive greater damnation 45 46 47. Note The Character of formal Hypocrites â—â— to be worldly cruel unjust proud â—nd to be devout in a ceremonious Religion and â—â—p labour to quiet their Conscience and keep their reputation N. Tho' no doubt but some Hypocrites can use long prayers extempore it is most likely that the Scribes and Pharisees was a Form or Liturgy CHAP. XXI 1. ANd he looked up and saw the rich men casting their gifts into the treasury 2. And he saw also a certain poor widow casting in thither two mites 3. And he said of a truth I say unto you that this poor widow hath cast in more then they all 4. For all these have of their abundance
Son of God Luke's words are not contrary but we may conclude that the Centurion spake both 48. And all the people that came together to that sight beholding the things which were done smote their breasts and returned 49. And all his acquaintance and the women that followed him from Galilee stood afar off beholding these things 48 49. N. Souldiers and common people were not so hardened as the Priests and Rulers 50. And behold there was a man named Joseph a counsellour and he was a good man and a just 50. Oâ—e of the Council that governed 51. The same had not consented to the counsel and deed of them he was of Arimathea a city of the Jews who also himself waited for the kingdom of God 51. Who having lookt for the coming of the Messiah believed that Christ was he 52. This man went unto Pilate and begged the body of Jesus 52. N. 1. He that concealed his Faith before shewed his Love to Christ when he was dead 2. The Body of the Son of God was at the disposal and power of a Heathen even his who was Lord of all the World 53. And he took it down and wrapped it in linen and laid it in a sepulcher that was hewen in stone wherein never man before was laid 53. Prepared for himself 54. And that day was the preparation and the sabbath drew on 55. And the women also which came with him from Galilee followed after and beheld the sepulcher and how his body was laid 56. And they returned and prepared spices and ointments and rested the sabbath day according to the commandment 54 55 56. According to Moses's Law which required Ceremonial Rest it being not then abrogated CHAP. XXIV 1. NOw upon the first day of the week very early in the morning they came unto the sepulcher bringing the spices which they had prepared and certain others with them 1. Obj. Did not Nicodemus and Joseph wrap his body in Spices at his Burial Ans They laid it in haste in the dry Aloes and Myrrh deferring the full Embalming of it with the added Ointments till after the Sabbath 2. And they found the stone rolled away from the sepulcher 3. And they entred in and they found not the body of the Lord Jesus 4. And it came to pass as they were much perplexed thereabout behold two men stood by them in shining garments 5. And as they were afraid and bowed down their faces to the earth they said unto them Why seek ye the living among the dead 2 3 4 5. See the reconciliation of the seeming differences of the Evangelists herein on Mat. 28. Mark 16. Joh. 20. 6. He is not here but is risen remember how he spake unto you when he was yet in Galilee 7. Saying The Son of man must be dilivered into the hands of sinful men and be crucified and the third day rise again 6 7. N. Luke saith more of this Sermon of the Angels to the Women than the other Evangelists did 8. And they remembred his words 9. And they returned from the sepulcher and told all these things unto the eleven and to all the rest 10. It was Mary Magdalen and Joanna and Mary the Mother of James and other women that were with them which told these things unto the apostles 11. And their words seemed to them as idle tales and they believed them not 8 9 10 11. N. Here is much past by which the other Evangelists have For no one of them pretended to write all that was done 12. Then arose Peter and ran unto the sepulcher and stooping down he beheld the linen clothes laid by themselves and departed wondering in himself at that which was come to pass 12. Seâ— tâ—is more fully in John 20. 13. And behold two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs 14. And they talked together of all these things which had happened 15. And it came to pass that while they communed together and reasoned Jesus himself drew near and went with them 13 14 15. Christ came to them but as unknown 16. But their eyes were held that they should not know him 16. It 's like the cause was partly in them and partly in the change of the countenance of Christ 17. And he said unto them What manner of communications are these that ye have one to another as ye walk and are sad 17. N. He was not ignorant of their discourse but askt them that he might instruct them 18. And the one of them whose name was Cleopas answering said unto him Art thou onely a stranger in Jerusalem and hast not known the things which are come to pass there in these dayes 19. And he said unto them What things and they said unto him Concerning Jesus of Nazareth which was a prophet mighty in deed and word before God and all the people 18 19 In Miracles and Prophecy and Doctrine 20. And how the chief priests and our rulers delivered him to be condemned to death and have crucified him 21. But we trusted that it had been he which should have redeemed Israel beside all this to day is the third day since these things were done 20 21. N. They still believed that he was a Prophet For many Prophets were murdered But they now seemed to doubt yea almost to give up their belief that he was the Messiah 22. Yea and certain women also of our company made us astonished which were early at the sepulcher 23. And when they found not his body they came saying that they had also seen a vision of angels which said that he was alive 24. And certain of them which were with us went to the sepulcher and found it even so as the women had said but him they saw not 22 23.24 And yet we know not what to think but are under meer astonishment and further expectation for certain Women c. 25. Then he said unto them O fools and slow of heart to believe all that the prophets have spoken 25. Were you not very ignorant Men and of dull hearts you would not be so unacquainted with and backward to believe that which all the Prophets did foretel 26. Ought not Christ to have suffered these things and to enter into his glory 26. Have they not all foretold that Christ must thus suffer and then enter into the heavenly glory where is his Throne where he is to reign 27. And beginning at Moses and all the prophets he expounded unto them in all the scriptures the things concerning himself 27. N. Though it hath not pleased God to give us down this Expository Sermon of Christ yet his Spirit by his Apostles hath given us enough for our use 28. And they drew nigh unto the village whither they went and he made as though he would have gone further 28. N. Not by any false words but by his carriage concealing his purpose to stay with them 29. But they constrained him saying Abide
that Prophet And he answered No. 19. John constantly affirmed that he was not Christ nor Elias personally nor the Prophet mentioned Deut. 18.15 Qu. Doth not Christ say that John was Elias Ans Not the person of old Elias but the person prophested under that name 22 Then said they unto him Who art thou that we may give an answer to them that sent us What sayest thou of thy self 22. Tell us then what thou art that we may give an account why thou undertakesâ— to Prophesie and Baptize 23 He said I am the voyce of one crying in the wilderness Make straight the way of the Lord as said the Prophet Esaias 23. I am he that Isaiah prophesied of in these words Isaiah 40.3 24. And they which were sent were of the Pharisees 25 And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias neither that Prophâ—t 26 John answered them saying I baptize you with water but there standeth one among you whom ye know not 27 He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose 24 c. The Pharisees professed to reverence Prophets and therefore were inquisitive to know whether John was a Prophet or what he was who presumed to Baptize But he told them that it was his Office by baptizing with Water to prepare them to receive him that already was among them unknown who will Baptize with the Holy Ghost to whom he was unworthy to do the office of the lowest Servant 28 These things were done in Berhabara beyond Jordan where John was baptizing 29 The next day John seeth Jesus coming unto him and saith Behold the Lamb of God who taketh away the sin of the world 28 29. The next day after the Pharisees questions John seeing Christ gave him personally this testimony Behold this man is appointed to be Sacrificed to God as the Lambs were under the Law to make expiation for the sins of the world that all that believe on him may be pardoned 30 This is he of whom I said After me cometh a man which is preferred before me for he was before me 31 And I knew him not but that he should be made manifest to Israel therefore am I come baptizing with water 30 31. I knew that the Messiah was come but I knew not that this was he till God made it known to me and I saw the Holy Ghost come on him afterward But because he is come I baptize men to prepare them to receive him 32 And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him 33 And I knew him not but he that sent me to baptize with water the same said unto me upon whom thou shalt see the Spirit descending and remaining upon him the same is he which baptizeth with the holy Ghost 34 and I saw and bare record that this is the Son of God 32. N. Johns testimony was both by Revelation and Vision of the descent of the Spirit in some visible appearance And whether John only heard the voice from Heaven mentioned Mat. 3.17 â— uncertain 35 Again the next day after John stood and two of his Disciples 36 And looking on Jesus as he walked he saith Behold the Lamb of God 37 And the two Disciples heard him speak and they followed Jesus 37. Not followed him yet as his Disciples but as enquirers after him in order to a closer following him 38 Then Jesus turned and saw them following and saith unto them What seek ye They said unto him Rabbi which is to say being interpreted Master where dwellest thou 39 He saith unto them come and see They came and saw where he dwelt and abode with him that day for it was about the tenth hour 40 One of the two which heard John speak and followed him was Andrew Simon Peters brother 41 He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ 42 And he brought him to Jesus And when Jesus beheld him he said Thou art Simon the son of Jona thou shalt be called Cephas which is by interpretation a stone 38. Note By all this it appeareth that when Peter and Andrew were after called and suddenly left all and followed Christ it was not without some previous notice of him and preparation thereto 43 The day following Jesus would go forth into Galilee and findeth Philip and saith unto him Follow me 44. Now Phiâ—ip was of Bethsaida the city of Andrew and Peter 45 Philip findeth Nathaneel and saith unto him We have found him of whom Moses in the Law and the Prophets did write Jesus of Nazareth the son of Joseph 43. The long expected Messias is now come and we have found him he is Jesus of Nazareth c. 46 And Nathaneel said unto him Can there any good thing come out of Nazareth Philip saith unto him Come and see 46. Do the Prophets tell us that the Messiah shall come out of Nazereth Galilee produceth not Prophets Philip saith come and see him and then judge 47. Jesus saw Nathaneel coming to him and saith of him Behold an Israelite indeed in whom is no guile 47. A sincere true hearted man Qu. Were any unbelievers such Answ He was not an unbeliever though yet he knew not Christ For he had that Belief which men were saved by before Christs coming 48. Nathaneel saith unto him Whence knowest thou me Jesus answered and said unto him Before that Philip called thee when thou wast under the fig-tree I saw thee 49 Nathaneel answered and saith unto him Rabbi thou art the Son of God thou art the King of Israel 48. Note He judged that none but God or by God could know what men said and did at such a distance 2. It was well for Nathaneel that he came to see Christ experience convinced him And yet no doubt but Gods special Grace did it For the Pharisees saw more and yet believed not 50 Jesus answered and said unto him Because I said unto thee I saw thee under the fig-tree beleivest thou thou shalt see greater things then these 50. Doth this much convince thee I will do greater things then this to convince the world 51 And he saith unto him Verily verily I say unto you hereafter ye shall see heaven open and the Angels of God ascending and descending upon the Son of man 51. You shall see Heaven open and the Angels owning me and ministring unto me epecially at my Ascension CHAP. II. AND the third day there was a marriage in Cana of Galilee and the mother of Jesus was there 2 And both Jesus was called and his disciples to the marriage 1 2. Christ refus'd not that familiar converse which Marriage feasts are used to 3 And when they wanted wine the mother of Jesus saith unto him They have no wine 4 Jesus saith unto her Woman what have I to do with
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
was not there neither his Disciples they also took shipping and came to Capernaum seeking for Jesus 22 23 24. How earnest did these persons seem in following Christ 25. And when they had found him on the other side of the Seas they said to him Rabbi when camest thou hither 26. Jesus answered and said to them verily verily I say unto you Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled 25. N. It seems these were a very poor sort of people that would follow Christ for Barley Bread 27. Labour not for the meat that perisheth but for that meat which endureth to everlasting life which the Son of Man shall give you for him hath God the Father sealed 27. Labour first and chiefly for the food which endureth to everlasting Life even the Spirit of Holiness renewing you by the Gospel and an union with me who am the Bread of Life which I will give unto all true Believers to which use God hath sent and sealed me by fulness of the Spirit and Power But trust God for bodily food while you labour for it but in the second place N. The words have a comparative signification Labour not is Labour lesâ— or but subordinately 28. Then said they to him what shall we do that we may work the works of God 28. What is that Labour for the everlasting Life which God requireth of us What must we do for it 29. Jesus answered and said unto them This is the work of God that ye believe on him which he hath sent 29. This is your first and great work which God requireth that you believe on me whom God hath sent and take me for your Teacher and Saviour that I may guide and sanctifie you and teach you your further duty in order to fit you for everlasting Life 30. They said therefore to him What sign shewest thou then that we may see and believe in thee what dost thou work 31. Our Fathers did eat Manna in the desart as it is written He gave them Bread from heaven to eat 30. If thou wouldst have us believe in thee convince us yet by further Miracles Canst thou procure us Bread from Heaven as Moses did N. 1. Strange that they should call for more Miracles when they newly came from seeing one 2. It was a feeding Miracle that these expected which might gratifie their flesh as well as their faith 32. Then Jesus said to them verily verily I say to you Moses gave not that bread from heaven but my Father giveth you the true bread from heaven 33. For the bread of God is he which cometh down from heaven and giveth life to the World 32. It was not Moses that gave you the true Bread from Heaven Manna and other Types did but fore-signifie me who am the true Bread which my father giveth you from Heaven whence I come called Bread because I give life to the World 34. Then said they to him Lord evermore give us this bread 34. N. Their carnal minds had carnal desires and understood Christ accordingly 35. And Jesus said to them I am the bread of Life he that cometh to me shall never hunger and he that believeth on me shall never thirst 35. As your bodies live by food so he that cometh to me by true Faith and is united to me shall have by me true spiritual everlasting Life and shall have all his necessities of hunger and thirst satisfied 36. But I say to you that ye also have seen me and believe not 36. But I know your hearts that many of you that have seen my Miracles and thus crowd after me for the strangenesâ— and novelty yet are no true believers 37. All that the Father gâ—veth me shall come to me and him that cometh to me I will in no wise cast out 37. All that the Father hath given to me as fully resolved to save them shall believe and take me for their Saviour I come not into the World upon an uncertainty of success I have undertaken the effectual saving of those that are given me by the Father to be certainly saved All those will come to me and I will refuse none that by obedient trust doth come to me 38. For I come down from heaven not to do my own Will but the Will of him that sent me 38. For I come not at random or on any selfish temporal design but to fulfill my Fathers will who will give the Kingdom to his selected Flocks N. It is a troubling controversie how Christ is said to come down from Heaven His humane Nature was never there and his Divine removeth not thence and is every where To pass by their opinion who say it is a middle super-angelical first created Nature between the Divine and Humane that came down I answer that the Divine is said to come down not by a substantial removal or change of place but by a transcendent influx and operation on the Humane Nature of Christ Men may talk in the dark how they please but it 's certain that that Divine Essence is every where without inequality or existence and is no more in Christs Humane Nature as to essential presence than he is every where But as he is said to be in Heaven because there he operateth by glorious refulgency and love to the glorified so he is more eminently and peculiarly united to the Manhood of Christ for and by a more eminent and peculiar operation on the Humane Nature As the Sun is more in the Eye than in the Hand or Foot more in the Plants that it quickneth than in the Stones so is the Godhead in the Humane Nature of Christ And so the Godhead came down from Heaven as the Sun doth when it shineth in at our Windows or on a burning glass or rather as it animateth Plants 39. And this is the Fathers will who hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day 39. And it is the special Commission which I have from my Father that I should effectually save all these his chosen and raise them up to life everlasting 40. And this is the will of him that sent me that every one who seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day 40. And it is my Fathers will that every one by notice of the evidence of my truth truly believeth on me shall have everlasting Life to which first here begun I will raise him at the last 41. The Jews then murmured at him because he said I am the bread which came down from heaven 42. And they said Is not this Jesus the Son of Joseph whose Father and Mother we know How is it then that he saith I come down from heaven 41. N. This difficulty stalled their Faith not knowing the mystery of Christs Person and Incarnation 43. Jesus therefore answered
bringeth forth much fruit 21. When Greeks by the same of Christs Miracles desired to see him he tells them that indeed the time of his glory in the world by mens believing on him was at hand But that he must die first and then the Catholick Church should be gathered A grain of Wheat is said to die because the dissolution and change maketh it no longer a grain of Wheat but the seed of many new grains with the Straw 25. He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal 25. And as it is with me it will be with you He that so overloveth his life as that he cannot forsake it for my sake and his Salvation shall lose it by keeping of it And he that casteth it away as men do a hated thing rather than deny me and sin shall live for ever 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honor 26. If any man will be a Christian let him not stick to do and suffer as I do but believe that he shall fare no worse than I but if he die he shall be with me where I am For my Father will honour those that serve me N. 1. To be a Christian and to be one that serveth Christ are all one 2. Salvation is promised to all that serve Christ 3. They that serve him shall be with him where he is therefore the spirits of the just made perfect are in Paradise and Heaven for Christ is there This is our great comfort in life and at death And we must then thus think of our godly departed friends they are all with Christ 27. Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour 28. Father glorifie thy name Then came there a voice from Heaven saying I have both glorified it and will glorifie it again 27.28 I am a man and my Soul is troubled at the foresight of my death and suffering and nature inclineth me to say Father save me from it But I must not take up with that natural desire for I came on purpose thus to suffer Therefore my choice and prayer is Father glorifie thy Name Then came there a voice c. 29. The people therefore that stood by and heard it said that it thundred others said An angel spake to him 29. They heard the sound but understood not the words 30. Jesus answered and said this voice came not because of me but for your sakes 31. Now is the judgment of this world now shall the prince of this world be cast out 32. And I if I be lifted up from the earth will draw all men unto me 33. This he said signifying what death he should die 30. This voice though spoke to me was for your conviction and not for my sake only For now the time is at hand when the wickedness of this world shall be detected and punished and Satan the Prince of this world cast out of his possession by the gathering of my Chuâ—ch And when I am lifted up from the earth by Crucifixion I shall be lifted up to Heaven in glory and will by my Word and Spirit draw many Nations to me their Saviour By being lift up he meant his Crucifixion as in order to his Resurrection and Ascension 34. The people answered him We have heard out of the law that Christ abideth for ever and how sayest thou the Son of man must be lift up who is this Son of man 34. We have been taught that Christ dieth not but shall have an everlasting Kingdom who then is that Son of man that thou sayest must be lift up 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth 36. While ye have light believe in the light that ye may be the children of light These things spake Jesus and departed and did hide himself from them 35 36. Though Christ abide for ever he will not for ever abide visible with you It is but a little while that he who is the light will continue among you Obey the Light while you have it lest darkness surprize you and he that walketh in darkness knoweth not whither he goeth nor whether he do well or ill Before I be taken from you believe in me that ye may be illuminated adopted and enjoy the light 37. But though he had done so many miracles before them yet they believed not on him 38. That the saying of Esaias the Prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed 37. All his Miracles caused them not to believe And so Isaiahs prophesie was fulfilled in them c. 39. Therefore they could not believe because Esaias said again 40. He hath blinded their eyes and hardned their heart that they shouâ—d not see with their eyes nor understand with their heart and be converted and I should heal them 41. These things said Esaias when he saw his glory and spake of him 39. And no wonder that they believed not for it could not be it being foretold by Isaiah that God would forsake them which Isaiah foreseeing Christs day by inspiration did mean in that prophesie N. To understand this 1. We must distinguish between a caused Necessity and a Necessity of Consequence in order of arguing 2. Between men that have forfeited Gods grace by rejection and those that Grace is newly offer'd to And so 1. God is not the efficient cause of any sin 2. But he deseâ—teth many that abuse his Grace and leaveth them to their blindness and obstinacy 3. And for it he causeth their destruction 4. And he oft foretelleth this 5. And his prediction maketh the thing foretold hypothetically necessary or a certain consequence in order of arguing It being impossible that God should lie And so all that is foreknown by God or man will come to pass when foreknowledg doth not cause it but prove it 6. And deserted Souls have a moral impotency to repent that is an indisposition which nothing in their depraved nature will overcome 42. Nevertheless among the chief rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue 43. For they loved the praise of men more then the praise of God 42. Many of the chief Rulers had a secret belief but not enough to make them openly own and confess him left they should be excommunicate and reproacht For the love of their reputation with men did prevail in them against their love of Gods approbation 44. Jesus cried and said He that believeth on me believeth not on me but on
am in my Father and you in me and I in you 20. In that measure that this Spirit of Life is from me communicated to you ye shall Experimentally find that as I am in the Father and act by his Power so you are in me acted by my Love and Power and I in you thus acting you by my Spirit 21. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him 21. This Holy Spirit which I promise you is the Spirit of Love And he that loveth and keepeth my Commandments is he that truly loveth me And though with a Love of benevolence and beneficence I Love many Enemies to their Conversions yet it is only they that thus Love me that shall be Loved of my Father with Complacence and Felicitation And I will delight bless and glorifie them with my Love and make my self fuller known to them 22. Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world 23. Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 22 23. The manifestation of my self is not to be by Monarchical outward Pomp which the World expecteth but by Spiritual Gifts and Comforts and Rewards And none are prepared for these but they that love me and keep my words These my Father will Love and my Father and I will come to him by the Spirit and make our aboad with him for ever 24. He that loveth me not keepeth not my sayings and the word which you hear is not mine but the Fathers which sent me 24. But the World that Loveth me not keepeth not my words And it is the Fathers word and not mine only which they reject 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you 25 26. I tell you all these things with my own Mouth while I am present with you But they shall be better understood and take deeper rooting in your Memory and Affections by the work of the Paraclets the Holy Ghost whom my Father will send in my Name my Agent Advocate and Witness he shall more fully teach you all things and bring all things that ever I said to your remembrances that you may teach and record them to the World 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your heart be troubled neither let it be afraid 27. And taking my farewell of you I do not only wish but give and leave with you my Grace and Benediction Not such an uneffectual or delusory peace in Sin as the World giveth But the beginning of everlasting Felicity Therefore let not your hearts be troubled or afraid at my departure as if ye were deserted 28. Ye have heard how I said unto you I go away and come again unto you If ye loved me ye would rejoyce because I said I go unto the Father for my Father is greater then I. 28. Ye have heard with trouble my words that I go away and come again to you If ye understood this aright your Love to me would make you rejoyce because as I told you it is my Father that I go to And he is greater than I whom he hath made Mediator And the presence of his Glory is better than this base wicked World 29. And now I have told you before it come to pass that when it is come to pass ye might believe 29. I have foretold you of my departure and my sending the Spirit that when it s come to pass your Faith may be helped by remembring my Predictions 30. Hereafter I will not talk much with you for the Prince of this world cometh and hath nothing in me 30. I shall not speak much more to 〈…〉 my death For the Devil the Prince of the 〈◊〉 and the Romish and Jewish Powers his Agents are ready to Execute what I came to suffer but shall find in me no guilt or desert of suffering 31. But that the world may know that I love the Father and as the Father gave me commandment even so I do Arise let us go hence 31. But that I may shew to Mankind that my Love to my Father and my perfect Obedience to his Commands are more Powerful in me than the love of this Life I shall willingly suffer for Man an undeserved cursed death Arise and let us go to the place where I know Judas will come to apprehend me CHAP. XV. I Am the vine and my Father is the husbandman 1. I am to you like the Vine that giveth forth her Vital juice for Mans life and delight And my Father is as the Husbandman that planteth owneth and disposeth of the Vine and Fruit. Note Whether Christ spake this before they rose from Supper or as they went by the way is uncertain 2. Every branch in me that beareth not fruit he taketh away and every branch that bareth fruit he purgeth it that it may bring forth more fruit 2. All that manifest themselves Christians and are Baptized and Grafted into my Church are to me as the Branches are to the Vine as to Coveâ—ant-insition And every 〈…〉 â—hristia◠〈◊〉 is not sincerely fruitful 〈…〉 superfluous branch And the sincere and fruitful shall be pruned by Instruction Discipline and Correction that they may be yet more fruitful 3. Now ye are clean through the word which I have spoken unto you 4. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me 3 4. You are now in some measure cleansed and sanctified by my Word and Grace But do ye think that all your work is done or all your danger over it must be still your care to abide in me by continued Faith and Love and that I may abide in you by my Spirit and Grace For as the branch can bear no Fruit of it self but by vertue communicated from the Stock and therefore must abide in it No more can you except you abide in me 5. I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing 5. Your â—â—â—tion and continuance in me must make you fruitful â—or out of me and without my communicated Spirit of Grace you can do nothing that will save you 6. If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and
is his is mine and the Spirit is sent by the Father and by me 16. A little while and ye shall not see me and aâ—ain a little while and ye shall see me because I go to the Father 16. As it is but a little while till I that am now with you shall depart from your sight so it will be but a short time till I shall return from Heaven to which I am Ascending or as some Expound it I shall be a little while dead and a little while with you after my Resurrection 17. Then said some of his Disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I go to the Father 18. They said therefore What is this that he saith A little while we cannot tell what he saith 19. Now Jesus knew that they were desirous to ask him and said unto them Do ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 17 18 19. Jesus perceived that they understood him not 20. Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowful but your sorrow shall be turned into joy 21. A woman when she is in travail hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world 22. And ye now therefore have sorrow but I will see you again and your heart shall rejoyce and your joy no man taketh from you 20. You shall have a time of suffering Sorrow while bad Men are triumphing over you and rejoycing but your Sorrow shall be turned into Joy in the sense of my Resurrection and the Comforts of the Holy Ghost and the success of your labours and your own Salvation As a Woman delivered hath joy in her Birth instead of the sorrows of her Travail I my self will again see you when I am Risen and finally glorifie you And then you shall have a Joy which none can deceive you of or diminish 23. And in that day ye shall ask me nothing Verily verily I say unto you Whatsoever ye shall ask the Father in my name he will give it you 24. Hitherto have ye asked nothing in my name ask and ye shall receive that your joy may be full 23 24. You shall not then learn by asking me questions as now But you shall Petition the Father in my Name and he will give you what you need both for your own Instruction and for your Ministry You have not hitherto understood and used my Intercession so fully as you must do hereafter and have nor used to ask in my Name so explicitely as you must do But heâ—erâ—after you must ask in my Name to be heard for my Merits and sake as your Intercessor As thus by fervent Prayer and fuller answers and gifts shall cause your fuller Joy 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father 25. I have hitherto spoken to you in Parables letting in the Light by such degrees as you were fit to bear But when I send you the Holy Ghost you shall know more plainly the Mysteries of God 26. At that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have believed that I came out from God 26 27. You shall then put up all your Prayers in my Name which I would not have you so to understand as if the Father himself did not Love you but must be moved to it by me I say more than that I will Pray for you even that the Father himself loveth you because ye have loved me and believed in me c. Note First I say not that I will Pray is but Christs ordinary use of a Positive phrase for a Comparative it is I say not this only but more Secondly Our Love to Christ as well as our Faith is called the cause why God loveth us Thirdly But this Because signifieth no efficient cause of any thing in God but a Moral Qualification of the receiver called a Material dispositive receptive Cause 28. I came forth from the Father and am come into the world again I leave the world and go to the Father 28. Note I have before shewed that this coming from the Father signifieth not any local removal of of the Deity but its Conjunctive Operation on the humane Nature and its miraculous Conception or Production 29. His Disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God 29 30. We now perceive that thou knowest the secrets of our hearts and what thoughts and doubts they were that troubled us which thou hast now plainly resolved Therefore we believe thou comest from God 31. Jesus answered them Do ye now believe 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me 31 32. As confidently as you speak I tell you the hour is now at hand in which you shall every man be afraid to own me and shall shift for your selves and fly to your Houses and shall leave me forsaken of you all alone But I will not call it alone for the Father will not forsake me 33. These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world 33. I have told you what is to befal you hereafter that though you will be grieved at my departure you may fetch your Peace and Joy from the Assurance of what I will do for you after my Resurrection You shall have Tribulation to the flesh in the World But let not that dismay you but take comfort in me who have overcome the World even its flattering Tempations and its malicious Prosecutions And my Victory is virtually yours who shall overcome by my Intercession Spirit and Graces CHAP. XVII THese words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy Son that thy Son also may glorifie thee 1. This Prayer Christ made to his Father lifting up his Eyes to Heaven to teach us to look thither as the place whence God appeareth in Glory Father the hour of my death undertaken for Mans Redemption is at hand Glorifie thy Son by thy Attestation and his Resurrection
of the high priest 16. But Peter stood at the door without Then went out that other Disciple which was known unto the high priest and spake unto her that kept the door and brought in Peter 15. Note It seems acquaintance made them bear with John and yet pretended they knew him not to be a Disciple 17. Then saith the Damsel that kept the door unto Peter Art not thou also one of this mans disciples He saith I am not 18. And the Servants and Officers stood there who had made a fire of coals for it was cold and they warmed themselves and Peter stood with them and warmed himself 17 18. Note Whenever we have business in bad Company we should foresee what Temptations we may there expect and be forewarned 19. The high priest then asked Jesus of his disciples and of his doctrine 19. N. The Perversion and Confusion of this blinded World Man Examineth and Judgeth God An ignorant High Priest who pretendeth to no honour but to be an Officer of God judgeth his Master 20. Jesus answered him I spake openly to the world I ever taught in the Synagogues and in the Temple whither the Jews always resort and in secret have I said nothing 21. Why askest thou me ask them which heard me what I have said unto them behold they know what I said 20 21. Note Christ that came to die for our sins yet would not accuse himself but refeâ—â—ed the ensnaring Prelate to his Auditors and bid him pâ—oduce his Witnesses if he had any thing to accuse him of Giving us an Example how to answer such malicious High Priests Secondly By in secret have I said nothing hemeaneth I have not fraudulently concealed my Doctrine Thirdly Christ did not separate from the Temple or Synagogue and yet they could not bear him while he put them but to prove their accusations they expected that his obedience to their demands should have furnished their Malice with matter against him while they were breaking Gods Commands 22. And when he had thus spoken one of the officers which stood by stroke Jesus with the palm of his hand saying Answerest thou the high priest so 22. Note It is no wonder if wicked High Priests have wicked Officers ready to say and do as they Rebels against God charge God himself for not obeying them in iniquity and expect more than due submission from Gods Servants while they were against God himself 23. Jesus answered him If I have spoken evil bear witness of the evil but if well why smitest thou me 23. If I have by my answer broken the Law prove it If not why art thou Executioner without Tryal or desert 24. Now Annas had sent him bound unto Caiaphas the high Priest 25. And Simon Peter stood and warmed himself They said therefore unto him Art not thou also one of his disciples He denied it and said I am not 26. One of the servants of the high Priest being his kinsman whose ear Peter cut off saith Did not I see thee in the garden with him 27. Peter then denied again and immediately the Cock crew 24 25 c. All this was done in Caiphas house whither Annas had sent Christ bound There Peter then denied Christ Though one denyal be here omitted 28. Then led they Jesus from Caiaphas unto the hall of Judgment And it was Early and they themselves went not into the Judgement-hall lest they should be defiled but that they might eat the Passover 28. Note Thus That Hypocrite Priests make Conscience of a Ceremony while they are shedding holy Blood 29. Pilate then went out unto them and said What accusation bring you against this man 30. They answered and said unto him If he were not a malefactour we would not have delivered him up unto thee 29 30. Note The wicked Priests expected that Pilate should have taken their bare word against Christ to Condemns him 31. Then said Pilate unto them Take ye him and judge him according to your Law The Jews therefore said unto him It is not lawful for us to put any man to death 32. That the saying of Jesus might be fulfilled which he spake signifying what death he should die 31 32. If he must be Condemned upon your bare word be you the Judges of him by your own Law For the Rommans use not to Condemn men so unjustly Note The Romans having Conquered the Jews allowed them the use of their Law for lesser punishments but not for death though some think otherwise Crucifying was the Roman punishment 33. Then Pilate entred into the judgment-hall again and called Jesus and said unto him Art thou the king of the Jews 34. Jesus answered him Sayest thou this thing of thy self or did others tell it thee of me 34. I perceive thy question implyeth accusation Who is the Accuser Is it thy self or any other 35. Pilate answered Am I a Jew Thine own nation and the chief Priests have delivered thee unto me What hast thou done 35. I am no Jew nor Judge of your Prophesies pretences and quarrels It is thy own Nation and those that should best understand the matters of it even the High Priest that have delivered thee to me How hast thou offended them 36. Jesus answered My kingdom is not of this world if my kingdom were of this world then would my servants fight that I should not be delivered to the Jews but now is my kingdom not from hence 36. I know it is as the Usurper of the Crown against Caesar that they intend to accuse me But of that they have no just cause For it is no Earthly Kingdome that I claim nor do I raise Men to fight for me as I should do if I claimed an Earthly Kingdom 37. Pilate therefore said unto him Art thou a king then Jesus answered Thou sayest that I am a king To this end was I born and for this cause came I into the world that I should bear witness unto the truth every one that is of the truth heareth my voice 38. Pilate saith unto him What is truth 37. And art thou a King indeed Jesus answered I am a King though I claim no mans Crown it was to this end that I was born and came into the World that the Truth might Reign and that I might Reign in the Minds of Men by the Light of Truth And every one that is thus enlightned to obey the Truth obeyeth me Pilate said in disdain what is that Truth which thou pretendest to be thy Reign And when he had said this he went out again unto the Jews and saith unto them I find in him no fault at all 38. I find not that he breaketh any of our Laws by any capital Crime 39. But ye have a custom that I should release unto you one at the passover will ye therefore that I release unto you the king of the Jews 40. Then cried they all again saying Not this man But Barabbas Now Barabbas was a robber 39. Note Pilate derided Christ
2. Ministers that are to require Confession and Promises of obedience to Christ from offenders in order to their Restoration must lead the way in the same themselves if they scandalously sin 3. The great evidence of our Love to Christ must be in serving the Church and Souls 18. Verily verily I say unto thee When thou wast young thou girdest thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not 18 19. Thou wast at thy free dispose c. But here after others shall bind thee and carry thee to Prison against thy will and also unto death By these words he signified that he should be Martyred 19. This spake he signifying by what death he should glorifie God And when he had spoken this he saith unto him Follow me 19. Follow me in labour and fufferings unto Glory 20. Then Peter turning about seeth the Disciple whom Jesus loved following which also leaned on his breast at supper and said Lord which is he that betrayeth thee 21. Peter seeing him saith to Jesus Lord and what shall this man do 20. What shall become of John 22. Jesus saith unto him If I will that he tarry till I come what is that to thee Follow thou me 22. What is that to thee how long he shall live if it were till my coming or if he live till he see my Catholik Church setled under my proper Government when the Jews Law and Policy are fully dissolved at the destruction of their Temple and Nation 23. Then went this saying abroad among the brethren that that Disciple should not die yet Jesus said not unto him He shall not die but If I will that he tarry till I come what is that to thee 23. Note A false Tradition may pass amongst Christs own Disciples by misunderstanding in some things 24. This is the Disciple which testifieth of these things and wrote these things and we know that his testimony is true 24. This is John the Disciple who was an Eye and Ear witness of all this and who wrote this History of Christ And whose testimony the Church doth justly receive as true Note Though some take these words to be the Bishops of Asia that published Johns Gospel at whose request they say he wrote it about thirty two years after Christs Resurrection yet it is no less probable that the words are his own and that we know signifieth only its well known to the Churches 25. And there are also many other things which Jesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written Amen 25. Though this History be written to Record divers things which others have omitted yet altogether are far from containing all the Miracles that Christ did which were so many that should they all be written the many and great Volumns would as it were overload the World Note 1. That therefore it is not to be matter of offence if any one Evangelist pass by divers particulars 2. That though multitudes of Christs Words and Miracles may be unknown to us as much is Recorded as he would have taken as needful to the notice of the Church through all Generations And none of his Laws or Promises the objects of our Obedience and Faith are omitted yea all that is essential to Christianity is contained in Baptism or a very narrow room 3. It is in vain to pretend Oral Tradition for any needful thing omitted in the Scripture Records though the Essentials and greatest practical Matters of Religion are most certainly delivered us both ways even by the Scriptures and by the Universal publick practice of the Churches THE ACTS of the HOLY APOSTLES Note That this History written by Saint Luke is not to be supposed to contain all the Miracles Preaching and Success of all the Apostles but only the History of Peter and Paul and some few others their Companions and that but for a short space of time not mentioning what the other ten Apostles and their helpers did in other parts of the World nor what Peter and Paul did to the end of their lives supposed to be ten years after the ending of this History yea Peters History is here Recorded but for a far shorter time than Pauls with whom Luke Travelled And though this History of Luke have more infallibility than other History of Church affairs since written yet all other credible notice of matter of Fact and Church Practice from the beginning is of great use to us and not to be dispised CHAP. I. THE former treatise have I made O Theophilus of all that Jesus began both to do and teach 2. Until the day in which he was taken up after that he through the holy Ghost had given commandments unto the Apostles whom he had chosen 1. I wrote the Gospel History as a Record of Christs Birth Miracles and Doctrinâ— reaching to the day of his Ascension after he had by breathing on his Disciples given them the Holy Ghost and their Comissions 3. To whom also he shewed himself alive after his passion by many infallible proofs being seen of them forty days and speaking of the things pertaining to the kingdom of God 3. That their Faith should not waver but have full assurance he shewed himself to them by unquestionable manifestation at several times in the forty days space in which he abode on Earth before his Aseention Instructing them in the matters of his Kingdom 4. And being assembled together with them commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me 5. For John truly baptized with water but ye shall be baptized with the holy Ghost not many days hence 4 5. And when he was among them he bid them wait at Jerusalem for the great Gift of the Father even the Holy Ghost the Promise of which ye have heard of me which shall be your full solemn initiation into your Apostolical and Extraordinary Ministry and a few days hence you shall receive Note The Holy Ghost given by Christs breathing on them was not a meer Title Name or Relation buâ— yet it was not that full effusion which they were to have after his Ascension but a previous earnest of it to shew them from whom the fuller Communication was to come differing from this later as his own Resurrection Victory differed from his Ascension Majesty and Kingdom They were not to set upon the Publick Ministry without this necessary previous qualification nor should any now take up the ordinary Ministry without holy suitable qualifications by Christs Spirit 6. When they therefore were come together they asked of him saying Lord wilt thou at this time restore again the kingdom-to Israel 6. They were now in hope of Earthly Dominion and said wilt thou now deliver Israel from Captivity
Policy was not utterly demolished till near fourty years after Christs Resurrection Therefore till then the Jews there were to be Preacht to and the twelve Apostles suited to the twelve Tribes though after the number was changed by Pauls Conversion when the Gospel was to be principally sent unto the Gentiles 23. And they appointed two Joseph called Barsabas who was surnamed Justus and Matthias 24. And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosed 25. That he may take part of this Ministery and apostleship from which Judas by transgression fell that he might go to his own place 23 24 25. Note 1. The Apostleship was not only the qualification of Eye Witnesses of Christs works but a special preeminent office of some of those many who saw his works All that saw them were not Apostles Therefore Christ did set diversity and disparity of Ministerial Offices in his Church 2. Peters speech was to all the Disciples ver 15 16. It s therefore to be supposed that the two were chosen by all the Company but by the Conduct of the Apostles And God by Lot chose one of the two it being his Prerogative to make Apostles And I know no reason why the chief Pastors of the Church at least in cases of doubt should not now be so chosen 26. And they gave forth their lots and the lot fell upon Matthias and he was numbred with the eleven apostles 26. Note How casual soever it seemed God was the undoubted determiner of it But solemnly to appeal to his determination in ludricrous toys or things already determined by his word is but prophanely to take his name in vain CHAP. II. ANd when the day of Pentecost was fully come they were all with one accord in one place 1. It is by most Expositors taken to be on the Lords day though some few contradict it 2. Christ chose the time to send the Spirit when they were unanimously assembled for his worship 2. And suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting 3. And there appeared unto them cloven tongues like as of fire and it sat upon each of them 2 3. Note It is likely it was only on the Apostle 4. And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance 4. They that were unlearned men were all suddenly filled with the Holy Ghost who inspiring their minds with Sacred Light of Knowledge and fervor of affection caused them to utter these in various Languages which they had never learnt in the Praises of God and his works Note As Baptism entereth Men into the state of Christianity this effusion of the Spirit solemnly invested the Apostles in the full state and power of their Offices 5. And there were dwelling at Jerusalam Jews devout men out of every Nation under heaven 5. Then were at Pentecost Jews out of many Nations where they were dispersed that came up to the Feast 6. Now when this was noised abroad the multitude came together and were confounded because that every man heard them speak in his own language 7. And they were all amazed and marvelled saying one to another Behold are not all these which speak Galileans And how hear we every man in our own tongue wherein we were born 9. Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Judea and Cappadocia in Pontus and Asia 10. Phrygia and Pamphylia in Egypt and in the parts of Libya about Cyrene and strangers of Rome Jews and proselytes 11. Cretes and Arabians we do hear them speak in our tongues the wonderful works of God 6 7 c. The word as of Christ and of his Gospel was that which they speak in the Tongues of all these Countries 12. And they were all amazed and were in doubt saying one to another What meaneth this 13. Others mocking said These men are full of new wine 12 13. Some derided them as Drunken 14. But Peter standing up with the eleven lift up his voice and said unto them Ye men of Judea and all ye that dwell at Jerusalem be this known unto you and hearken unto my words 15. For these are not drunken as ye suppose seeing it is but the third hour of the day 14 c. It is but nine a Clock at which time Men use to pray fasting and Drunkeness will not enable a Man to speak various Languages 16. But this is that which was spoken by the prophet Joel 17. And it shall come to pass in the last days saith God I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophesie and your young men shall see visions and your old men shall dream dreams 18. And on my servants and on my hand-maidens I will pour out in those days of my Spirit and they shall prophesie 16 c. This is the fulfilling of what Joel Prophecied of the times of the Messsiah c 19. And I will shew wonders in heaven above and signs in the earth beneath bloud and fire and vapour of smoke 20. The Sun shall be turned into darkness and the Moon into bloud before that great and notable day of the Lord come 21. And it shall come to pass that whosoever shall call on the name of the Lord shall be saved 19 20 21 Many Prodigies in Heaven and Earth as if the frame of Nature did shake or were altered shall go before the destruction of the Temple and Nation of the Jews But faithful praying Christians shall be saved 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles and wonders and signs which God did by him in the midst of you as ye your selves also know 23. Him being delivered by the determinate counsel and foreknowledge of God ye have taken and by wicked hands have crucified and slain 24. Whom God hath raised up having loosed the pains of death because it was not possible that he should be holden of it 22 23 24. You deny not the fact of those Miracles done by Jesus which are the infallible works of Gods attestation Gods determinate Counsel having appointed him to die as a Sacrifice for the Sins of the World and he foreknowing all that your wicked hearts do in it hereto accordingly with wicked hands you have murdered him not at all excusable by the said decree or fore knowledge of God But God raised him from the dead having loosed the bonds of Death it being impossible they should be held and conquered by it Note The word translated Pains of death may be also translated bonds But if it must be read Pains Death as a separation of Soul and Body is by privation a Penal state though not dolorous by positive evil yet some think that the Article of Descent into Hell signifieth some
every one to be to another as himself and so made all common not by destroying Propriety but Selfishness and causing Charity And God that moved them to it knew that they were quickly to be driven from their Possessions in Judea 46. And they continuing daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladness and singleness of heart 46. In the Temple was the meeting of the multitude and from house to house they had their lesser Meetings where they did eat together and Sacramentally Communicate and all with great joy and singleness of heart Note Breaking Bread sometime signifieth common eating together and sometimes Sacramental Communicating And it is likest here to signifie both conjunct because there the Church used the Sacrament at the end of a meel and not alone as now 47. Praising God and having favour with all the people And the Lord added to the Church daily such as should be saved 47. Praising God and applauded by all or in Charity to all God dayly added to the Church new Coverts saved from unbelief and sin and to be saved by further Grace and Glory CHAP. III. NOw Peter and John went up together into the Temple at the hour of prayer being the ninth hour 1. Note They conformed to the Jews ordinary way of choosing the Temple for a place of Prayer and choosing the common hour 2. And a certain man lame from his mothers womb was carried whom they laid daily at the gate of the Temple which is called Beautiful to ask alms of them that entred into the Temple 3. Who seeing Peter and John about to go into the Temple asked an alms 4. And Peter fastening his eyes upon him with John said Look on us 5. And he gave heed unto them expecting to receive something of them 6. Then Peter said Silver and Gold have I none but such as I have give I thee In the name of Jesus Christ of Nazareth Rise up and walk 2. Note 1. They that have not Money may have much better Holiness and Spiritual Riches are found most with Poverty 2. God gave this Cripple better than he asked 7. And he took him by the right hand and lift him up and immediately his feet and Ancle-bones received strength 8. And he leaping stood and walked and entred with them into the Temple walking and leaping and praising God 7. Note This and such Miracles were not at the meer will of the Aposties but when God would work them his spirit by inspiration made it known to them and put them on 9. And all the people saw him walking and praising God 10. And they knew that it was he which sat for alms at the Beautiful gate of the Temple and they were filled with wonder and amazment at that which had happened unto him 9.10 He had so long used to be there begging that they well know him and wondred at the change 11. And as the lame man which was healed held Peter and John all the People ran together unto them in the Porch that is called Solomons greatly wondring 11. The Miracle made the People crowd to gaze at them 12. And when Peter saw it he answered unto the People Ye men of Israel why marvel ye at this or why look ye so earnestly on us as though by our own power or holiness we had made this man to walk 12. After all the Miracles that Christ himself did why make you so strange a matter of this or why gaze you with wonder on us as if you thought we did it by our own Power or Holiness 13. The God of Abraham and of Isaac and of Jacob the God of our Fathers hath glorified his Son Jesus whom ye delivered up and denied him in the presence of Pilate when he was determined to let him go 14. But ye denied the holy one and the just and desired a murderer to be granted unto you 15. And killed the Prince of life whom God hath raised from the dead whereof we are witnesses 13. This is the work of Jesus glorified whom ye Murdered though he was the Holy One and Just and the Lord of Life now raised to Glory 16. And his name through faith in his name hath made this man strong whom ye see and know yea the faith which is by him hath given him this perfect soundness in the presence of you all 16 Quest Whose Faith was it The lame man shewed no belief in Christ before he was healed Answ 1. It was by the Apostles Faith 2. And for the generating of Faith in others 17. And now brethren I wot that through ignorance ye did it as did also your Rulers 17. Note Ignorance is the Common cause of error and all sin But some mens ignorance is more willful than others and against more light and hath less excuse And so was the Rulers worse than the Peoples 18. But those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled 18. God who decreed Christs sufferings for man foretold it and permitted your sin that did it and his Prophecies and Promises of our Redemption are thus fulfilled 19. Repent ye therefore and he converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord 20. And he shall send Jesus Christ which before was preached unto you 19 20. Repent therefore of your rejecting Jesus Christ and be Converted to true Christianity and Godliness that your sins may be forgiven and so found to your comfort when the time of Christs glorious return shall rejoyce all true believers and God shall send Jesus visibly to justifie and glorifie them whom we now Preach to you and was designed to be our Saviour 21. Whom the heaven must receive until the times of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the world began 21. Who must be in the Heavens in Glory not visible here till the great and blessed change shall come which God hath Promised by all his Prophets and sin and curse shall be taken away and the Creation shall be delivered from the bondage of Corruption into the glorious liberty of the Sons of God and there shall be a new Heaven and a new Earth in which shall dwell Righteousness Even the time of our actual full Redemption and Salvation 22. For Moses truly said unto the Fathers A Prophet shall the Lord your God raise up unto you of your brethren like unto me him shall ye hear in all things whatsoever he shall say unto you 23. And it shall come to pass that every Soul which will not hear that Prophet shall be destroyed from among the People 22 23. Note Though Moses immediately spake of the species of the Jewish Government by a Prophetical Theocracy that God would not Rule them by Elective or Hereditary Kings but by Prophets or Men Prophetically
Then Peter and the other apostles answered and said We ought to obey God rather then men 29. Note This none of them durst deny But it is conscience and obedience to God that Diabolists fight against 30. The God of our Fathers raised up Jesus whom ye slew and hanged on a tree 31. Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins 30. That God of our Fathers whom you profess to obey hath raised up Jesus whom ye crucified from death and hath exalted him by and at his right hand to be the Lord of all and the Saviour of his People to give them converting grace and repentance and forgiveness of sins 32. And we are his witnesses of these things and so is also the holy Ghost whom God hath given to them that obey him 33. When they heard that they were cut to the heart and took Counsel to slay them 32. And of his Resurrection and Ascension we are entrusted Witnesses and must not silence our Testimony and of his present Power and Glory this gift of the spirit is a full proof whose effects you see your selves and which God giveth to them that obey his Gospel 34. Then stood there up one in the Counsel a Pharisee named Gamaliel a doctour of law had in reputation among all the people and commanded to put the apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to do as touching these men 36. For before these days rose up Theudas boasting himself to be some body to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nonght 34. Note This Pharisee is not so mad as the Beastly Sadduces who this Theudas was we have no other notice but by the words of Gamaliel 37. After this man rose up Judas of Galilee in the days of the taxing and drew away much 70. Jesus answered them have not I chosen you twelve and one of you is a Devil 71. He spake of Judas Iscariot the Son of Simon for he it was that should betray him being one of the twelve 70 71. Even of you twelve whom I have chosen out of all the rest to be next me one is a Devil that is Judas N. 1. Some men are so bad that they may be call'd Devils Both as false Calumniators whence is the name Diabolus and as they are the very agents of the Devil and minded like him and ruled by him and do what he moveth them to do in his three great works Lying or Deceit Hatred or Malignity and â—urtfulness and Murder 2. Such may be latent in the holiest Society 3. Which yet must not be denominated by such CHAP. VII 1. AFter these things Jesus walked in Galilee For he would not walk in Jury because the Jews sought to kill him N. 1. Christs own example tells us that it is no sinful cowardize to avoid persecution till our suffering or death be like to do more good than liberty or life 2. Now the Jews Feast of Tabernacles was at hand 3. His brethren therefore said to him depart hence and go into Judaea that thy Disciples also may see the works that thou dost 4. For there is no Man that doth any thing in secret and he himself seeketh to be known openly If thou do these things shew thy self to the World 5. For neither did his brethren believe in him 2. c. N. Christs own Kindred believed not on him a long time And censured him for not appearing more publickly in the face of dangers and rulers if he were sent from God Thus men will teach and reprove those of whom they should learn Foolish men will seem wiser than Christ and dislike his ways 6. Then Jesus said to them my time is not yet come but your time is always ready 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil 8. Go ye up to this feast I go not up to this feast for my time is not yet full come 9. When he had said these words to them he abode still in Galilee 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret 6. c. N. 1. Christ â—â—re also avoided perseâ—ution 2. He trusted not 〈…〉 his purpose 11. Then the Jews sought him at the feast and said where is he 12. And there was much murmuring among the people concerning him for some said he is a good man Others said nay but he deceiveth the people 13. Howbeit no man spake openly of him for fear of the Jews 12 13. The people divided in their judgments of him did not openly speak their minds for fear of the Rulers that were most against him 14. Now about the midst of the feast Jesus went up into the Temple and taught 15. And the Jews marvailed saying how knoweth this man letters having never learned 16. Jesus answered them and said my doctrine is not mine but his that sent me 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self 14. He that is sent of God may know more than he hath learnt of man God tells me what to speak And those that truly obey so much of the will of God as they know are prepared to know more and to discern my doctrine to be of God but wilful sinners are not 18. He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousness is in him 18. Did I seek vain-glory or any private ends of my own you might suppose that I spake my own words But if I only seek the Glory of God and good of men though to my own suffering you have no cause to suspect me of deceit or any ill design 19. Did not Moses give you the law and yet none of you keepeth the law why go ye about to kill me 19. But how unfit are you to discern what doctrine is of God who keep not the Law of Moses which you boast of For that Law forbiddeth Murder and yet you seek to murder me 20. The people answered and said thou hast a devil who goeth about to kill thee 20. N. They supposed him distracted And the distracted were usually taken for Demâ—â—iâ—â— 21. Jesus answered and said unto them I have done one work and ye all marvel 22. Moses therefore gave unto you circuâ—cision not because it is of Moses but of the fathers and ye on the Sabbath day circumcise a man 23. If a man on the Sabbath day receive circumcision that the law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the Sabbath day
that if any man did confess that he was Christ he should be put out of the Synagogue 23. Therefore said his parents He is of age ask him 18. c. N. 1. Unjust Judges resolve first what to do and enquire after 2. Though excommunication be Gods Ordinance the Devil oft useth it by wicked men against the just that own Christ and the Truth 24. Then again called they the man that was blind and said unto him Give God the praise we know that this man is a sinner 24. They said ascribe thy cure to God but think never the better of this man for we know by his breaking the Sabbath that he is a bad man N. Wicked persecutors that speak against Gods servants dare not directly speak against God but pretend to give him his praise while they persecute his servants 25. He answered and said Whether he be a sinner or no I know not one thing I know that whereas I was blind now I see 25. Though you say you know him to be a Sinner I know it not nor am bound to believe you But I welâ— know he hath cured me of my blindness 26. Then said they to hâ—m again What did he to thee How opened he thine eyes 27. He answered them I have told you already and ye did not hear Wherefore woâ—ld ye hear it again Will ye also be his Disciples 28. Then they reviled him and said thou art his Disciple but we are Moses disciples 29. We know that God spake unto Moses as for this fellow we know not from whence he is 30. The man answered and said unto them Why herein is a marvellous thing that ye know not from whence he is and yet he hath opened mine eyes 31. Now we know that God heareth not sinners but if any man be a worshipper of God and doeth his will him he heareth 27. Sure you do it not because you would be his disciples 28. They took it for a reproach to be Christs disciples 30. You are strangly ignorant that know not whence a man is that doth such Miracles Reason and common consent tells us that God heareth not the prayers of wicked men so far as to signifie his approbation of them but rejecteth them But it is Godly worshippers of him and them that obey his will that he heareth and approveth This none that owneth a God dare deny 32. Since the world began was it not heard that any man opened the eyes of one that was born blind 33. If this man were not of God he could do nothing 32. Never man did this before much less by human power He could never do it but by Gods power and approbation 34. They answered and said unto him thou wast altogether born in sins and doest thou teach us And they cast him out 34. N. It 's the way of proud wicked men to scorn to learn but to Lord it and revile and turn to violence on pretence of discipline when they cannot answer with reason 35. Jesus heard that they had cast him out and when he had found him he said unto him Doest thou believe on the Son of God 36. He answered and said Who is he Lord that I might believe on him 35. N. Christ receiveth those whom false Church governours unjustly cast out 2. Christ taketh advantage of mens injuries to convert the persons injured 3. The man was willing to believe as soon as he could be instructed whom he should believe in 37. And Jesus said unto him Thou hast seen him and it is he that talketh with thee 38. And he said Lord I believe and he worshipped him 37 38. He believed and bowed or fell down to him 39. And Jesus said For judgment am I come into this world that they which see not might see and that they which see might be made blind 39. It is part of my judicial office in this World to open the eyes of many that are now ignorant and blind in sin and to give up many to their wilful blindness who think themselves the wisest men but resist the light of saving truth 40. And some of the Pharisees which were with him heard these words and said unto him Are we blind also 40. N. Proud men especially it Rulers or Teachers of others can't endure to be told of their sin especially of their ignorance and error 41. Jesus said unto them If ye were blind ye should have no sin but now ye say We see therefore your sin remaineth 41. If your ignorance were as blindness is a necessary natural disease you would not be voluntary in your error and guilt of sin Or if you knew your selves to be ignorant and erroneous you would learn and be cured But your error being wilful and you conceited of your knowledg you are guilty and unexcusable and setled in your sin CHAP. X. VErily verily I say unto you He that entreth not by the door into the sheepfold but climbeth up some other way the same is a thief and a robber 2. But he that entreth in by the door is the the shepherd of the sheep 1. I say to you who have cast out this man for believing in me you take upon you to be the true guides of the people and you look for the Mesiah agreeable to your minds But Gods testimony and mission is the door to the Messiah and the Messiah is the great shepherd and the door to the inferior Pastors and the Flocks He that entereth any other way climbeth in as a thief But the true Shepherd principal and Ministerial cometh in by the door 3. To him the porter openeth and the sheep hear his voyce and he calleth his own sheep by name and leadeth them out 3. To the Messiah God will open the door and to Sub-Pastors they that by office are door-keepers to the Church must open it as to men sent of God And Gods Spirit teacheth Christians to know the voice of Christ and under him of those that speak his Word And as shepherds there regarded every sheep distinctly and called them by several names as Plow-men now do their Oxen and did not drive them with Clubs like Swine but go before them and call them to their Pasture by name so doth Christ and true Pastors now know every member of their Flocks and lead them by people after him he also perished and all even as many as obeyed him were dispersed 37. This Judas pretended to be a Captain of the People against submitting to the Roman taxing which he called servitude and unsufferable 38. And now I say unto you Refrain from these men and let them alone for it this Counsel or this work be of men it will come to nought 38. By Gods Providence without your violence 39. But if it be of God ye cannot overthrow it lest haply ye be found even to fight against God 39. You will overthrow your selves and not it if it be of God Its madess to fight against him Note O that the Malignant World would
those that Paul disputed against had in conceit separated the Law as such from the Promise or Covenant of Free Grace and thought to be justified by the Merit of their Obedience to it III. Perverse Engagement against one anothers Opinions as dangerous hath made Paul's Doctrine of Faith and Justification seem much more difficult than it is 1. It is certain That by Faith he meaneth no one single Act onely as is The believing that Christ's Righteousness is imputed to us as if we were not justified by believing in God the Father or the Holy Ghost or trusting the Promise of Glory or believing that Christ died for our Sins rose ascended intercedeth reigneth and will judge us and glorifie us or by consenting to his Covenant of Grace accepting offered Mercy c. Faith is a Moral act containing many Physical acts of Understanding and Will like a Covenant-consent to a King a Husband a Physician c. It is all that is essentially required in Baptism to the Collation of the Grace there given It is Christianity in consent 2. This Faith is commanded by God and Grace and Glory promised to them that by believing obey this Command which maketh it the Condition or Moral receptive Qualification for this Gift And though God's Grace cause Men to believe yet the Command and Conditional Promise are the Means by which God worketh this Effect And that the Promise be Conditional joyned with threatning to Disobedience is no more needless than the Command or Preaching is 3. Hence Men may claim Pardon upon believing but none can claim Faith by vertue of any absolute Promise of God before he have it 4. Though no Creature can merit of God in Commutative Justice as giving him a Benefit yet they may merit of him as in Governing Justice or Distributive But this is various as the Governing Law is According to the Law of Innocency no man meriteth nor Justification according to the Law of Moses save Christ alone Christ's Merit was in the fulfilling the undertaken Mediatorship which was fulfilling the Law of Innocency which he onely was capable of and Moses's Law and the peculiar Acts of a Mediator This Merit of Christ is the valuable procuring meritorious Cause of all our Deliverance Pardon Justification Adoption c. of which our own Habits or Acts are no Parts nor are at all to be judged to be in stead of any part of the Office of Christ 5. But we are not Lawless but under a Pardoning and Justifying Law or Covenant of Grace which giveth Grace and Glory as is said to them that believe and repent that is pardoneth them and giveth them the in-dwelling Spirit of Love and right to Life if they sincerely trust Christ's Mediation and Promise for it and give up themselves for that end to God their reconciled Father to Christ as their Saviour and his Spirit as their Sanctifier And because God will not give us the free Gift of Christ and Life with him but as first qualified by this Condition of Faith therefore Faith is said to be imputed to us for Righteousness that is This Acceptance of his free Gift in Christ is all that the Law of Grace by which we shall be judged requireth of us that we may be accounted Righteous without Innocency or the Works of Moses's Law or any that make not the gift of Pardon and Life to be of free Grace To have Righteousness imputed is to be accounted Righteous 6. To call Faith a Justifying Instrument is an unapt Speech of Mans vain invention but may be tolerated if they mean but A Moral receptive Disposition unfitly called A receptive Instrument But not in proper sense 7. But though Christ is our Surety and Vicarius poenae in some sense and properly a Sacrifice for our Sin and merited all that we have by his Righteousness yet it subverteth the Gospel and Christianity to teach as some do That Christ did so properly personate every one of the Elect that in the sense of God and the Law though not Physically they all perfectly fulfilled the Law of Innocency in and by him and so are justified by that Law as imputatively being sinless As if that Law had said Thou or thy Surety shall die if thou sin and we are justified by the same Law that condemned us and no Death or Suffering or permitted Sin were any Penalties on us And as if we were at once reputed sinless from Birth to Death and yet must have a Christ to die for our Sin and must daily beg forgiveness of it CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospel of God 1. â—y an immediate appearance of Christ from Heaven by Voice and Inspiration sâ—â—t to publish the glad tidings of Redemption and Salvation by Christ 2. Which he had promised afore by his prophets in the holy scripture 3. Concerning his son Jesus Christ our Lord who was made of the Seed of David according to the flesh 4. And declared to be the son of God with power according to the spirit of holiness by the Resurrection from the dead 3. Having his Humane Nature from his Mother of David's line 4. But the Power of God which owned him by the Spirit of Holiness and his Resurrection from the dead did demonstrate that he was not a meer Man but Gods own Son sent from Heaven and miraculously incarnate 5. By whom we have received grace and Apostleship for obedience to the faith among all nations for his name 5. By whose own heavenly mission I received this favour and honour to be his special Messenger sent to call all Nations to believe and obey the Gospel and proclaim the Glory of his Name 6. Among whom are ye also the called of Jesus Christ 6. Of whom God hath vouchsafed you to be a part being the called followers of Jesus Christ 7. To all that be in Rome beloved of God called to be saints Grace be to you and peace from God our father and the Lord Jesus Christ 7. To all in Rome that are the beloved of God called out of the World into the Holy Christian state I salute you by this Benediction and Prayer that the Grace of God our Father and the Lord Jesus Christ and that true Peace and Welfare which is its special Fruit may be yet more upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the world 8. And first I thank my God through Jesus Christ that as you dwell in that City which is most eminent in the World which is an advantage to the lustre and communication of your Faith so your profession of that Faith is so illustrious as to be famous throughout the World 9. For God is my witness whom I serve with my spirit in the Gospel of his son that without ceasing I make mention of you always in my prayers 10. Making request if by any means now at length I might
of God despightful proud boasters inventers of evil things disobedient to parents without understanding covenant-breakers without natural affection implacable unmerciful 29. So far is their Learning and Arts from making them just and happy that they abound with all manner of odious shameful Sin here named 32. Who knowing the judgment of God that they which commit such things are worthy of death not only commit the same but have pleasure in them that do them 32. And all their knowledge of Good and Evil is so far from Justifying or Sanctfying them that they live in the practice of that which they know God doth condemn and in their Societies and Conversation make it their delight CHAP. II. 1. THerefore thou art unexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things 1. Therefore thou that thinkest highly of thy self for thy Knowledg and basely of others as ignorant or barbarous art so far from being justified by this that it aggravateth thy Sin and leaveth thee without excuse For thou livest in as great Sin as those whom thou condemnest as Ignorant 2. But we are sure that the judgment of God is according to truth against them which commit such things 2. But we know that God will judge all Men in Truth and Righteousness according to their Works and will condemn evil doers whatever their Knowledge and Profession be 3. And thinkest thou this O man who judgest them which do such things and dost the same that thou shalt escape the judgment of God 3. Is it not then thy manifest error to think that thy Knowledge and condemning Sin in-others will justifie and save thee that livest in Sin 4. Or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance 5. But after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath and revelation of the righteous judgment of God 6. Who will render to every man according to his deeds 4 5 6. While thou boastest of Wisdom and livest in Wickedness thou shewest the more contempt of God even of the Riches of his goodness and forbearance and long-suffering not knowing Practically that the goodness of God which thou dost acknowledge in Words should lead thee to Repentance and forsaking of Sin 5. But thy Heart being hardened in impenitency by Sin against Knowledge thou dost but treasure up certain punishment against the Day when God will shew his Righteousness by his Judgment 6. And will judge and use Men according to their Deeds 7. To them who by patient continuance in well doing seek for glory and honour and immortality eternal life 7. To them who by a life of true obedience and patient waiting for his Reward do seek first for future Glory and Honour and Immortal Happiness he will give Eternal Life 8 9. But to them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath tribulation and anguish upon every soul that doth evil of the Jew first and also of the Gentiles 8 9. But to them that resist the Light and contend against the revealed Truth and obey it not but live in the Practice of Uunrighteousness while they boast of Knowledge God will pour forth his Indignation and Wrath Tribulation and Anguish even on every one that liveth in Sin and Wickedness first on the Jews who sin under their boasting of their Peculiarity Law and Jewish Knowledge and the Greeks and Romans who sin under their boasting of Learning and Philosophy and conceited Wisdom 10 11. But glory and honour and peace to every man that worketh good to the Jew first and also to the Gentile For there is no respect of persons with God 10 11. But Glory Honour and Peace to every Man that liveth a life of true Obedience and well doing to the Jew first according to their Covenant-Prerogative and also to the Gentiles as being in the same Covenant of Grace for God saveth not Men partially for their outward Priviledges or their barren Knowledge and Profession 12. For as many as have sinned without law shall also perish without law and as many as have sinned in the law shall be judged by the law 12. For all Men shall be judged according to the Oblâ—gations which they were under They that sinned against the Law of Nature and commmon Mercies and were never under the Mosaical Law or Supernatural Revelation shall be condemned by the Law which they sinned against and not by that which was never given them But the Jews that sinned under Moses's Law shall be judged by it 13. For not the hearers of the law are just before God but the doers of the law shall be justified 13. For no Law of God doth justifie Men meerly for having it and hearing it but for doing it so far as they do it 14. For when the Gentiles which have not the law do by nature the things contained in the Law these having not the law are a law unto themselves 15. Which shew the work of the law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another 14 15. For when the Gentiles which have not the Jewish or any written Law of God do by Nature that which that Law commandeth these having not that supernatural written Law have Gods Law of Nature in themselves and shew the effects of this Natural Revelation written in their Hearts their Consciences naturally having some Conviction of Gods Soveraign Government and Mans duty tells them as a Witness whether they do well or ill and their Reason accusing or defending them accordingly 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel 16. I mean not by any mistaken self judging in this World but even at the Bar of Christ when God shall open all mens secret Acts and rectifie all mistaken judgings as I have preached in foretelling that judgment of Christ 17. Behold thou art called a Jew and restest in the law and makest thy boast of God 18. And knowest his will and approvest the things that are more excellent being instructed out of the law 19. And art confident that thou thy self art a guide to the blind a light of them that are in darkness 20. An instructer of the foolish a teacher of babes which hast the form of knowledge and of the truth in the law 17 18 19 20. And that you may know that the Law will justifie no man for having or knowing it but for doing it consider that it is but self-deceit to think that thou shalt be justified for being called a Jew and resting in the Divineness and perfection of your Law and boasting that you are Gods peculiar People and that his Will and excellent things are known by you which the world knoweth not
Law and freely given by Grace and fully now revealed in the Gospel by Jesus Christ and trusting to their own Works of the Law as a sufficient Righteousness to justifie them have by their errour rejected Gods free gift of Justification by Faith in Christ 4. For Christ is the end of the law for righteousness to every one that believeth 4. For they should have understood that the sense and use of the Law is to lead them for Righteousness to Christ who is its end and prefigured in its Sacrifices and other Types 5. For Moses describeth the righteousness which is of the law That the man which doth those things shall live by them 5. For though the Law do point Men to a better Righteousness yet in it self as a Law it owneth nothing as a Righteousness sufficient to Justification but that which Moses thus discribeth Lev. 18.5 The Man that doth these things and breaketh not this Law shall live by them 6. But the righteousness which is of faith speaketh on this wise Say not in thy heart Who shall ascend into heaven that is to bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead 8. But what saith it The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach 6 7 8. But I may describe the Righteousness which is of Faith in the Words of Moses Deut. 30. Say not in thy Heart Who shall ascend into Heaven or how can we know Gods Will that never were in Heaven Or who shall bring us thence a certain Messenger of it or Who shall descend into the deep or it is hid from us like the depths of the Sea and who shall fetch it to our Knowledge But as it saith The word is nigh thee God hath not concealed it but sent it from Heaven Christ is come down to make known God and his Word and he is risen and gone to intercede for us in Heaven And he hath brought his Gospel both to our Eyes Mouth and Ears and writeth it by his Spirit in our Hearts And Moses there seemeth to intend such a way of Righteousness by free Grace to the Repenting Israelites And this is it which our Preaching fuller revealeth to you 9. That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved 9. That if thou confess Christ before Men notwithstanding persecution and own him as Christ before the world and believe truly and heartily that God raised him from the dead and thereby witnessed that he owned him and justified the truth of his Gospel thou shalt be saved as well as justified For to justifie a Man is partly to justifie his Right to Salvation 10. For with the heart man believeth to righreousness and with the mouth confession is made unto salvation 10. For these two make up the Gospel terms of Life To give up Soul and Body to Christ if thou believe sincerely in him with thy Heart thou wilt be accepted for his Merits by God as Righteous and if thou constantly confess and own him whatever thou suffer by it from Men by Word and Deed in obedience and patience thou shalt possess the Salvation to which thy Justification initially gave thee right 11. For the scripture saith Whosoever believeth on him shall not be ashamed 11. For Isa 8.16 God hath prmised us in his Word that whoever believeth on him and trusteth him on his Promise and practically placeth his hope accordingly shall never be disappointed and ashamed of that Hope 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon him 12. For God is no respecter of persons and saveth not Men or rejecteth Men because they are Jews or Greeks The Law of Grace doth equally pardon and justifie Jew and Gentile that truly repent and believe and no other He is the same Lord over all and is Rich in Mercy to all that call on him in Faith for when he proclaimed his Name to Moses Exod. 34. as gracious and merciful forgiving iniquity transgression and sin c. it was his very Nature and Decree by which he would be known to all the World and not only by the Jews 13. For whosoever shall call on the Name of the Lord shall be saved 13. For as it is said Joel 2.32 Whosoever shall call on the name of the Lord shall he saved that is of what Nation soever he be if he truly seek God he will be found of him and if he fear God and work Righteousness by Faith he shall be accepted of him for he is the Rewarder of them that diligently seek him Heb. 11.6 14. How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a preacher 14. And this sheweth you the necessity of Preaching the Gospel for how shall Men seek and worship and call on that God and Saviour in whom they have not believed And how shall they believe in him of whom they have never heard And how shall they hear if no one tell them or preach to them Even the Works of Nature and Providence that reveal God darkly must be told Men by Instructors to make them capable of understanding them Much more the Gospel of Christ 15. And how shall they preach except they be sent As it is written How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things 15. And how shall Men Preach the Mysteries of Salvation that are not called and sent of God by his Qualifications and Commission for who can be such a Light in the World that is not taught and gifted by the Father of Lights And who can in Gods name proclaim the Word of Reconciliation as his Messenger who is not authorized by him so to do We love glad Tidings and welcome the Messengers of them and this should be the Entertainment of Christs Apostles and Ministers in the World who bring the most joiful Tidings of Salvation As it is written How beautiful are the Feet of them that c. Isa 52.7 16. But they have not all obeyed the Gospel for Esaias saith Lord who hath believed our report 16. But you may say Why then doth not this Preaching convert more of the Jews This excellence of the Gospel and the preaching of it doth not suppose that all that have it will be converted by it For of the Jews Isaiah saith Lord who hath believed our Report Few did hearken to the Prophets Isa 53.1 17. So then faith cometh by hearing and hearing by the word of God 17. It is evident that they must hear that they may believe and Gods Word must be preach'd to them or made
thing in the World we know not the whole of any thing but some part of it And to be ignorant of our Ignorance is a double Ignorance It is this false Conceit That Men know more than indeed they know which is the grand Cause of all the pernicious Errours of the World And confident Errour is far more dangerous and hurtful than meer Nescience 3. But if any man love God the same is known of him 3. But he that hath such Knowledge as habituateth his Soul to the true Love of God and Holiness is one that God owneth and knoweth as his own and attaineth the true End of Knowledge For our Happiness is better secured by Gods loving beneficent Knowledge of us and all our Concerns than by our own Wisdom 4. As concerning therfore the eating of those things that are offered in sacrifice unto idols we know that an idol is nothing in the world and that there is none other God but one 4. And as to the Case of eating things offered to Idols we know as well as these Pretenders to great Wisdom that Idols are nothing but Fictions of deceived Men and that there is no God but one 5. For though there be that are called gods whether in heaven or in earth as there be gods many and lords many 6. But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him 5 6. For though the World hath feigned many Deities Supreme and Subordinate ones as Mediators yet we know that there is but One God the Father of whom all Creatures have all their Beings and for and to whom we and all things are and One Lord Jesus Christ by whom all things were at first created and are ordered and by whom we are redeemed and who only is our Mediator with this One God Note That this Text which the Arians greatly boast of and mistake as if it expresly confined the Deity to the Father as distinct from Christ is variously expounded against them by two sorts of Expositors I. The ordinary Exposition is 1. That though there be but One God the Father the same God is also the Son 2. But more probably that in Scripture God the Father as Fundamentum Trinitatis as the Schoolmen speak is oft put for the Deity as such comprehending the Three Persons II. Theirs that hold three Natures in Christ viz. 1. The Second Person in the Divine Nature 2. Unitively producing the first of Creatures a Superangelical Being by whom he made all other Creatures and who appeared to the Fathers of old And 3. The Humane Nature assumed into Personal Union by the Superangelical and Divine These say that Christ is called One Lord by whom are all things as in this first created Superangelical Nature distinct from One God the Father but not divided from him But besides Peter Sterry and some such of late few have entertained this 7. Howbeit there is not in every man that knowledge for some with conscience of the idol unto this hour eat it as a thing offered unto an idol and their conscience being weak is defiled 7. But when every Man knoweth not this that an Idol is nothing but Custom hath fixed in Men the conceit of many Subordinate Demi-gods to whom they think they owe some Worship some Novices and corrupted Professors of Christianity are not yet cured of these dangerous Opinions and really intend some Honour to the Idol and their Diseased Souls will be more defiled when they are herein encouraged by your Example and see you do the same outward Act though you do it not with the same Opinion and Intention Note Some Expositors rather think that this is the Sense Some know not that an Idol is nothing but think them real Demons that are worshipped and that eating things offered to them is real Worship and are tempted to it by fear to save themselves and will be hardned and defiled by the encouragement of your Example But this seemeth not so agreeable to the Phrase 8. But meat commendeth us not to God for neither if we eat are we the better neither if we eat not are we the worse 8. It is not the meer eating or not eating the Meat that is any great matter nor maketh one better and more acceptable to God and another worse 9. But take heed lest by any means-this liberty of yours become a stumbling-block to them that are weak 9. But take heed though the eating of that Meat as such be lawful lest by outward Symbolizing with Idolaters you seem to worship the Idol and so tempt others both to the mutual Errour and corporal Sin against Charity and Piety viz. the Second Commandment For weak unsetled Persons are too easily seduced 10. For if any man see thee which hast knowledge sit at meat in the idols temple shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols 10. For though thou say that thou dost not offer it to an Idol but eat it in that Temple to avoid danger as a common Meal yet thy Action will persuade the weak that it is lawful which so knowing a Man doth seem by his own Practice to approve 11. And through thy knowledge shall the weak brother perish for whom Christ died 11. And whereas Christ died rose and revived that he might be Lord of the Dead and Living and hath a Right of Propriety unto all having purchased for them a Conditional Gift of Salvation thou wilt now rob Christ of his Right and them of their Salvation by the abuse of thy pretended Knowledge 12. But when ye sin so against the brethren and wound their weak conscience ye sin against Christ 12. Know therefore that thus ensnaring the Consciences of the weak by Temptation is not only uncharitable wrong to them but Sin and Injury against the very Blood and Right of Christ 13. Wherefore if meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend 13. I conclude then That I do not make so light of anothers Sin nor set so light by the Soul of a weak Brother or by the Blood and Right of Christ as for Flesh or any unnecessary thing to abuse my Liberty when it will prove to them a dangerous Temptation to Sin Though it be their culpable weakness that maketh them in such danger I will forbear Flesh as long as I live if that conduce to save them from Sin unless God lay on me a necessity to do otherwise and leave it no longer to my liberty as indifferent To prefer my Liberty or Commodity in the use of things otherwise lawful before the saving of the Soul even of the Erroneous from Sin is to despise both Christ and Souls Note O Then what have those Papal Church-Tyrants to answer for that by their numerous vain yea noxious Canons to
he hath raised Christ which would be a most heinous crime 16. For if the dead rise not then is not Christ raised 17 And if Christ be not raised your faith is vain ye are yet in your sins 16 17. If the dead rise not and Christ rose not what hope have you of Salvation from sin and death 18. Then they also which are fallen asleep in Christ are perished 18. Then dead Christians are perished that is If their Souls live not when the Body is dissolved their Souls perish and if the body rise not that perisheth for ever and the Martyrs would be great losers and martyrdom folly 19. If in this life onely we have hope in Christ we are of all men most miserable 19. And if there be no resurrection or life after this but our hope of benefit by Christ were only in the things and time of this present life none were so miserable as Christians who must forsake all even life it sâ—lf for Christ Note That the thing denied by the Hereticks was not only the resurrection of the body but also all life after this for Soul or Body And so the Apostle joyneth the confutation of both under the name of Resurrection 20. But now is Christ risen from the dead and become the first-fruits of them that slept 20. But we have full proof even from sense that Christ is risen and therefore as the first-fruits consecrate the whole so Christs Resurrection being to purchase ours doth prove to our comfort that the dead shall rise 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all die even so in Christ shall all be made alive 21 22. For as by Man came death Corporal as well as Spiritual and Eternal by Man also came our deliverance by a Resurrection For as by Adam's sin the sentence of death came on all his posterity as â—â—ch so all that are in Christ shall by him be delivered to everlasting happy life Note That the Resurrection of all Men good and bad is an effect of Christs death and resurrection antecedently to differencing Grace as appeareth John 5.24 25 c. But that it proveth a Resurrection to condemnation is consequently caused by Mens sin and the Apostle here speaketh of the Elects Resurrection to felicity 23. But every man in his own order Christ the first-fruits afterward they that are Christs at his coming 23. But Christ the cause of our Resurrection must rise before us and all Christians at his coming 24. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all rule and all authority and power 24. Then cometh the end of his acquired Mediatorial Kingdom when he shall have reduced us perfectly to God his Father and we shall need his reducing healing Government no more and so God shall govern us in the state of perfect innocency and Christ shall have put down all Rebelling Powers Authority and Rule Note This is a sad intimation that so much of Rule Authority and Power as is here called All will be against Christ 25. For he must reign till he hath put all enemies under his feet 25. For these Powers now mentioned being Enemies to Christ he must reign till they are all subdued 26. The last enemy that shall be destroyed is death 26. By Enemies I mean all that resist his saving works And of these death is the last 27. For he hath put all things under his feet But when he saith all things are put under him it is manifest that he is excepted which did put all things under him 27. Only God is evidentâ—y excepted who is he that thus puts all things under him 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all 28. When Christ hath subdued all that opposeth his saving mediatorial work Christ as a Creature shall be for ever himself subject to the Deity and shall give up his recovering work tho still it will be our Glory to see his Glory So that the pure blessed Deity will be the felicity of Saints and be all in all 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead 29. And if the dead rise not to what purpose do we in Baptism profess our belief of the Resurrection and resign our Bodies a living Sacrifice to die when Christ requireth it and this in hope of a resurrection signified by our rising from under the Water 30 31. And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily 30 31. What folly were it in us Christians to choose a Religion and course of life for which we are in continual danger from the malignant World I protest by the joy which I have in your Christianity that I live continually a dying life that is in daily sufferings and danger of death and preparation for it 32. If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not let us eat and drink for to morrow we die 32. If as Men Combat one with another I was put at Ephesus to strive with Beasts or Beasts in the shape of Men what get I by such hazzards and sufferings if there be no life to come Then it will follow that those sensual fools are the Wise Men who say Let us eat and drink and take pleasure to the Flesh while we may for we shall shortly die 33. Be not deceived Evil communications corrupt good manners 33. Let not such evil Principles and Proverbs and talk deceive you Ill words deceive many and draw to ill Deeds and Conversations 34. Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 34. Such lewd opinions shew that mens Reasons and Consciences are in a sleep and stupidity awake them and they will lead you from sin to righteousness By this it appeareth that some among you that call themselves Christians have not yet the true knowledge of God and his Will which I say to humble you by shame 35. But some man will say How are the dead raised up and with what body do they come 35. But some of you may the hardlier believe the Resurrection because they cannot tell how the dead are raised and with what body they shall rise 36. Thou fool that which thou sowest is not quickened except it die 36. This is the Objection of a Fool For in sowing though a Seed truly dead be unfruitful yet the Seed is buried and by a sort of Rotting or Corruption seemeth as dead before it spring up unto Fruit. 37. And that which thou sowest thou sowest not that body
rose again 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more 16. Wherefore it is the great things of Spirituality and Eternity which we now look at in our Ministry and Life We value no Man on meer Carnal Advantages or Account yea if we had been of those that converst with Christ on Earth in the Body and had eat and drunk in his presence such Corporal Familiarity is ended and is not it that our Faith and Hope and Preaching most respecteth but his Spiritual Kingdom and Glorious Presence and the Means thereto 17. Therefore if any man be in Christ he is a new creature old things are past away behold all things are become new 17. Therefore if any one be a Christian indeed a true Member of Christ he is a new Man as it were new made by Regeneration The old Legal and Carnal Mind and Conversation are ceased his old Mind and Will and Life are changed his fleshly and earthly Mind is become spiritual and heavenly and all is new 18. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministery of reconciliation 18. The Divine Revelation and the Divine Nature in us now causeth us to mind and use all things as they belong to God and as they are all Of Him and By Him and To Him and to overlook comparatively Carnal Interest and as reconciled and brought home to God by Jesus Christ and placing all our Interest and Hopes in him who also hath committed to us this Ministry to draw home the World into this reconciled State 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation 19. To tell them that it was God himself that sent Christ to redeem us and was in Christ reconciling the lapsed World to himself by the Doctrine Merits and Sacrifice of Christ which was performed by his gracious Will for that end purchasing their Pardon and not using them as their Sin deserveth but giving them an Act of Oblivion on condition of Believing Acceptance and hath committed to us the Ministry to preach this Reconciliation to the World 20. Now then we are ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God 20. By all this they that contemn us may see what is the Nature and Dignity of our Apostleship We are sent to Men from God as his Ambassadors to persuade them to believe in Christ As though God himself did beseech you by us his Messengers we pray you in Christs stead who is the Prime and Great Apostle from the Father to be reconciled to God even thankfully to accept his Grace and to give up Heart and Life to him 21. For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 21. For God hath made Christ to be a Sacrifice for Sin who himself was sinless and this in our stead and for our Pardon and Salvation that so in him we might have the Righteousness which is freely given us of God and be Partakers of the Divine Nature ANNOTATIONS 1. THe Socinians strive hard to distort the first part of this Chapter as if it spake of no Heavenly House till the Resurrection Their first Reason is Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domicilium is opposed to the Body here and therefore it must mean the future Body But 1. by the Tabernacle of our Earthly House Paul seemeth to me to mean both this Body and Earth together our present worldly state in the Flesh 2. Were it otherwise yet their Conclusion would not follow For the Heavenly State of Glory without a Body may be called our House as contradistinct to this Body 3. Nor is this Objection any thing to the Old Fathers and some present Divines as Dr. Moâ—e c. who think that departed Souls have a pure sort of Bodies above to us invisible either taking with them some tenacious igneous Spirits hence or passing into some Etherial Vehicle there as even Mammertus thought and others who yet assert that Souls themselves are immaterial 2. Their Second Reason is from v. 2. because it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our House which is from Heaven and not which is in Heaven But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifieth the Substance Matter or thing of which another thing is made as we say some things are made from or of Earth Stone Iron Silver c. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth necessarily signifie no more but that our House or Building after Death will be Heavenly that is of Heavenly Substance Quality and State 3. And the Context doth confute the Perverters For 1. The first verse intimateth that we shall have the Eternal Building in Heaven when the Earthy Tabernacle is dissolved for the conditional 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimateth the time 2. Verse 3. signifieth that we shall not be found naked which none could suspect after the Resurrection that believed it but the putting off the Body might make Men fear 3. What else can be meant v. 6 8. by being absent from the Lord while we are in the Body and being absent from the Body and present with the Lord And v. 9. by being accepted of him as the height of our Ambition when we die II. Verse 19. is mistaken by many as if by the World were meant only the Elect because Reconciliation and not imputing Trespasses are mentioned But the Text most plainly tells us of a General Reconciliation and non-imputation to Mankind and a particular to Believers God did so far reconcile and forgive the World as not to deal with them meerly on the terms of the violated Law of Innocency but to give them a Redeemer and a Law of Grace and a Sealed Pardon of all sin and free gift of Salvation by Christ on condition of Believing Acceptance and that is commonly said to be given which is freely by a deed of Gift conferr'd though Acceptance be implyed or exprest as the Condition of enjoymenr and a Man may yet wilfully refuse it or neglect it yea such Conditions aâ—e so naturally necessary that they use not to be expressed Yet no Man is Actually but only Conditionally possest of Pardon and Reconciliation till that Condition be performed Yet God was forgiving them on his part and was not imputing sin and unworthiness of Redemption to them when he gave them a Saviour And yet the work of the Ministry remaineth even to intreat Men to believe and accept this Pardon and Reconciliation as offered and it is then actually theirs when they thus accept it To say that then their Faith doth more than Christs did or Gods Grace is a putid Cavil Their Faith or Acceptance is no efficient
no cause to be ashamed of it But as I spakâ— truly to you so I did of you 15. And his inward affection is more abundant toward you whilst he remembreth the obedience of you all how with fear and trembling you received him 15. And he is greatly affected towards you by finding you so obedient and how you received him and his Message with a careful fear of Gods displeasure and the guilt of Sin 16. I rejoyce therefore that I have confidence in you in all things 16. My expectation therefore of your Obedience dispersing my fear of you and increasing my confidence of your stability doth increase my Joy CHAP. VIII 1. MOreover brethren we do you to wit of the grace of God bestowed on the churches of Macedonia 1. And I think it meet here to give you notice of the Grace of God on the Churches of Macedonia which appeared in their willing Liberality in our Collections for Judea 2. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality 2. How that while they were themselves under a great Trial of Affliction and in deep Poverty yet they joyfully abounded in Liberality 3. For to their power I bear record yea and beyond their power they were willing of themselves 3. For they were voluntarily ready even beyond their Power which they extended to the utmost 4. Praying us with much intreaty that we would receive the gift and take upon us the fellowship of the ministring to the saints 4. Earnestly entreating us to receive their Contribution and undertake the administring of it to the Saints at Jerusalem as an Expression of their Communicating Love 5. And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God 5. And in this they exceeded our hope first giving themselves to God and to us as his Ministers as ready to help us with their Persons as well as with their Purses 6. Insomuch that we desired Titus that as he had begun so he would also finish in you the same grace also 6. And so we desired Titus that as he had begun the motion or this Charity to you he would be at the labour to travel to you and bring it to perfection 7. Therefore as ye abound in every thing in faith in utterance and knowledge and in all dilligence and in your love to us see that ye abound in this grace also 7. Therefore as you are a Church eminent for Gifts of Faith Knowledge Speech Diligence and Love to us see that your charitable Contribution abound in answerableness to your Gifts 8. I speak not by commandment but by occasion of the forwardness of others and to prove the sincerity of your love 8. I do not this as the Master of your Purses by way of command but I set before you the good Example of others and I invite you to give this proof of the sincerity of your Love to me and to the Brethren For Hypocrites will afford us a cheap sorâ— of Love but not a costly one 9. For ye know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich 9. And what can be a stronger Motive to you than the Example of Christ who though he was Lord of all the World for our sakes lived in the Body in the Condition of the Poor and this was to procure us the Heavenly Riches So that you relieve him reputatively in relieving his Members and you imitate him when you forsake your own Abundance for the good of others 10. And herein I give my advice for this is expedient for you who have begun before not onely to do but also to be forward a year ago 10. And I am the bolder herein to advise you because you your selves have herein begun and resolved to go on a year ago and therefore it is but agreeable to your own Resolves 11. Now therefore perform the doing of it that as there was a readiness to will so there may be a performance also out of that which you have 11. Therefore now perform what then you readily resolved on according to your ability 12. For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not 12. For if there be a true willingness it will be performed according to a Mans ability and God requireth no more but accepteth the Will for that which we are unable for 13. For I mean not that other men be eased and you burdened 14. But by an equality that now at this time your abundance may be a supply for their want that their abundance also may be a supply for your want that there may be equality 13 14. Not that I would lay more on you than your Proportion to ease others but that now you abound you may supply their want and that when you are in want the abundance of others may supply your wants 15. As it is written He that had gathered much had nothing over and he that had gathered little had no lack 15. In which I may allude to what is said of the Israelites gathering Manna He that c. Obey God and you shall not want and if you abound what enjoy you of it more than they that have but Food and Raiment God will reduce all his Servants to an Equality suitable to them severally in the Use and End 16. But thanks be to God which put the same earnest care into the heart of Titus for you 17. For indeed he accepted the exhortation but being more forward of his own accord he went unto you 16 17. I thank God that Titus was as forward to move you to this Work as I for he did not only yield to it at my request but of his own accord was forward to go to you about it 18. And we have sent with him the brother whose praise is in the gospel throughout all the churches 28. And with him we sent Luke whose Service for the Gospel hath made him honoured in all the Churches 19. And not that onely but who was also chosen of the churches to travel with us with this grace which is administred by us to the glory of the same Lord and declaration of your ready mind 19. And who was chosen by the Churches to go with us in this Ministration of your Charity to the Jews that God may have the Glory of this notified Concord of Jewish and Gentile Christians and of your ready Minds to so good a Work 20. Avoiding this that no man should blame us in this abundance which is administred by us 21. Providing for honest things not onely in the sight of the Lord but also in the sight of men 20 21. For I took care to avoid all occasion of suspicion that I should detain any of
Names and Inheritance so God having called you in Christ by Grace into this State of Adoption from the Servitude of Sin and the Law hath sealed you with his Sanctifying Spirit whereby in the Belief of his Fatherly Love to you in Christ your new Natures are inclined to love and trust him and depend on him and seek to him in all your Wants and Streights as Children to their Parents This is your Mark of Adoption Note That as Adoption is taken in two senses and degrees so is the Gift of the Spirit 1. To be so far Redeemed by Christ as to be brought from under Sin and the Law and Curse into a State of Sonship and Life by a Conditional Deed of Gift or Promise that is so Men will accept and not reject the Gift this is a Conditional Adoption and with this there goeth a measure of the Spirits Operation which should draw all and doth draw the Elect to the first true Faith and Repentance by Vocation 2. But to those that thus actually believe and repent and so receive Christ and are united to him is given with him the Gift and Relation of actual Adoption and these have actually the Spirit of Holiness Love and Adoption even possessing them 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ 7. So that now you are not Slaves or meer Servants ruled by constraint of fear and so not under the bondage of that Law which doth work by cursing Terrour but you are Sons and under a Fatherly Government and if Sons then have you right to the Inheritance by Christ 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods 8. But before you were brought to the true Knowledge of God you Gentile Christians were the worst of Slaves serving them that are no Gods at all and the Jews thought there was no hope of you but by becoming Proselytes to them And now Christ hath delivered both you and them 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage 9. And now you have learned the Knowledge of God or rather were by his free Mercy known first of him and called home by him what should more you to encline to forsake this State of Liberty and of Sons to become Servants under either Jewish or Gentile Bondage or that Law whose Ceremonies were suited to a poor and weak sort of People 10. Ye observe days and months and times and years 11. I am afraid of you lest I have bestowed upon you labour in vain 10 11. You keep the Jewish Ceremonial Sabbaths Feasts and Fasts as if that Law were obligatory to you This maketh me fear lest I have preached the Gospel to such in vain 12. Brethren I beseech you be as I am for I am as ye are ye have not injured me at all 12. Brethren rejecâ— not my Counsel and Example for it is for your own Interest and Liberty that I speak and not for any Gain of my own Your Dissent doth not hurt me but your selves 13. Ye know how through infirmity of the flesh I preached the gospel unto you at the first 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an angel of God even as Christ Jesus 13 14. You know that I was so far from seeking any Ends of my own when I first preached the Gospel to you that it cost me suffering in the Flesh from Persecutors And though by this I was rendred vile in the eyes of the World and few will own Men in their Sufferings yet you did not for this despise me or reject my Doctrine yea you received me as you would have done an Angel or Christ himself with Kindness 15. Where is then the blessedness you spake of for I bear you record that if it had been possible ye would have plucked out your own eyes and have given them to me 15. How happy did you then think your selves in the Comfort of the Gospel And how is the Case now altered For I testifie for you that your respect to me was so great that you would not have thought your very Eyes too dear to have given me had it been needful 16. Am I therefore become your enemy because I tell you the truth 16. And have I forfeited all your Love by telling you the truth which speaketh your Liberty and Peace with God though it may expose you to some suffering from the Jews 17. They zealously affect you but not well yea they would exclude you that you might affect them 17. They sollicit you with zealous Expressions of Love but it is not to do you good nor is erroneous Zeal and Kindness profitable Yea they would cast you out of your Spiritual Liberty and Grace that they might obtain a Mastery in your erroneous affections to them 18. But it is good to be zealously affected always in a good thing and not only when I am present with you 18. Zealous Affections are Good when they are laid out on that which is good But then it should be constant and not liable to be changed by Seduâ—ers if your Teachers be but absent from you and not at hand to confute them 19. My little children of whom I travail in birth again until Christ be formed in you 20. I desire to be present with you now and to change my voice for I stand in doubt of you 19 20. You are to me as my Children and I am again in painful care of your Salvation till I hear that you are resolved Christians in sincerity I desire and did purpose to come to you For being in suspicion and fear of you I would know better what to say to you than at this distance I can 21 22. Tell me ye that desire to be under the law do ye not hear the law For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman 21 22. Did you mark and understand the Law which you hear you would not desire to be under it You may read That Abraham had two Sons One by â—agar a Bond-servant the other by Sarah his Free and Lawful Wife 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise 23. Ismael was born of Hagar by ordinary carnal Generation but Isaac was born of Sarah by Gods Promise and his Power above the ordinary course of Nature 24. Which things are an allegory for these are the two covenants the one from the mount Sinai which gendereth to bondage which is Agar 24. Which are to be allegorically understood as denoting the two Covenants One that of the Law given at Mount Sinai which being a Law of Servitude and Fear is well signified by Agar 25. For this
restoring him by Repentance and use not rough Severity and Contempt considering how uncertain you are what Temptation may dâ— upon your selves 2. Bear ye one anothers burdens and so fulfil the law of Christ 2 Let other Mens Burdens Hurts and Dangers be to you as if they were your own help each other to deliverance and ease and not add to the Load that is upon them And by this you shall fulsul the Law of Christ which is the Law of Love 3. For if a man think himself to be something when he is nothing he deceiveth himself 3. Alas Man is a poor nothing unable of himself to stand in trial and the self-confident who roughly handle the Faulty or contemn them and so think themselves to be something do but deceive themselves as the Event will manifest 4. But let every man prove his own work and then shall he have rejoycing in himself alone and not in another 4. The way of Wisdom is not to lift up your selves as Wise and Good by sharp censuring the Faults of others but closely to try and prove your selves and your own doings that so your own Consciences may speak comfort to you and not to seek Honour by insulting over the Weak that others may exalt you 5. For every man shall bear his own burden 5. For it is not other Mens Goodness or Sins for which Men shall be rewarded or punished but their own And therefore they are most concerned to judge themselves 6. Let him that is taught in the word communicate unto him that teacheth in all good things 6. And to your Teachers it is the Hearers Duty to maintain them and communicate according to your own Ability for their Provision and Supply 7. Be not deceived God is not mocked for whatsoever a man soweth that shall he also reap 7. Let not Men deceive themselves by a barren Profession for God will not be deceived All Men shall reap as they sowe and be judged according to their Works 8. For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting 8. They that seek first Provision for their own Flesh do live but for a Body that will rot in the Grave and where then is the Fruit of their Life besides the Ruine of their Soul But they that in obedience to the Spirit do live a spiritual Life for spiritual Felicity shall receive everlasting Life as their Reward 9. And let us not be weary in well-doing for in due season we shall reap if we faint not 9. And let not us be tired with length of Labour or delay of the Reward Harvest cometh not as soon as we have sown When Gods due season is come we shall certainly reap the blessed Fruit if fainting make us not come short of it 10. As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith 10. Let us therefore according to our several Abilities do all the good to all Men that we can but especially to Christians who are the Houshold or Church of Christ 11 12. Ye see how large a letter I have written unto you with mine own hand As many as desire to make a fair shew in the flesh they constrain you to be circumcised onely lest they should suffer persecution for the cross of Christ 11 12. You see how large a Letter your own Danger hath drawn me to write They that would draw you to conformity to the Jews are a Carnal sort of Men that will keep their Wordly Reputation and Safety and because they cannot suffer Persecution from the Jews themselves they would draw you to this Conformity with them that you may seem to justifie them in their Sin and pretend that all others are ignorant of Christian Liberty 13. For neither they themselves who are circumcised keep the law but desire to have you circumcised that they may glory in your flesh 13. For they keep not the Law themselves but would keep up their Reputation by getting you on their side to strengthen their Interest and make you their Defence 14. But God forbid that I should glory save in the cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world 14. But my Glorying shall not be in worldly Prosperity and freedom from Sufferings but in following a Crucified Christ in Cross-bearing by whom the World to me is a dead contemned thing as Christ on the Cross seemed to the Men of the World and my Esteem and Love of the World are crucified and dead in me so that I can spare its Ease and Honours 15. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature 15. For in the Judgment of Christ the Christianity which is accepted to Salvation is neither Circumcision nor Uncircumcision though Judaizing Circumcision be now contrary to Grace but it is a New Creature by the Spirit regenerated to God 16. And as many as walk according to this rule peace be on them and mercy and upon the Israel of God 16. And the Peace and Mercy of God will be on all them that walk as New Creatures by the guidance of his Spirit placing acceptable Religion in this and not in Circumcision or Uncircumcision This Benediction I pronounce on them that are the true Israel of God and will so be accepted by him however judged of by Man 17. From henceforth let no man trouble me for I bear in my body the marks of the Lord Jesus 17. Let not those that profess themselves Christians any more trouble me by their Emulations and Calumnies and by seducing the Churches For I carry with me the Marks of my Faithfulness to Christ even the Sufferings which I undergo for him which are a better Evidence of his Acceptance than avoiding Persecution is to my Accusers that would seduce you 18. Brethren the grace of our Lord Jesus Christ be with your spirit Amen 18. My Benediction and Prayer for you is That the Grace of our Lord Jesus Christ may be with your Spirit to guide justifie and sanctifie you which will save you when Judaism and trusting to the Works of the Law will fail you Amen The Epistle of PAUL the Apostle to the EPHESIANS CHAP. I. 1. PAul an apostle of Jesus Christ by the will of God to the saints which are at Ephesus and to the faithful in Christ Jesus 2. Grace be to you and peace from God our Father and from the Lord Jesus Christ 1 2. Paul an Apostle of Jesus Christ called and sent by his Appearance and Voice to preach his Gospel to which God had chosen me to the Saints and faithful Christians at Ephesus my Benediction and Prayer is That they may have Grace and Peace Holiness and Consolation from God our Father and Christ our Saviour 3. Blessed be the God and Father of our Lord Jesus Christ who
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
preach the Gospel even that Christ would call and take in the Gentiles into the Catholick Church and Covenant as his peculiar People and make them Partakers of his Promise and Gift of Life in Christ by the Gospel preached to them 7. Whereof I was made a minister according to the gift of the grace of God given unto me by the effectual working of his power 7. Of which Gospel I was made a Minister to dispence it according to that Measure of the Gift of the Spirit by Grace given to me which wrought effectually in me and by me by Doctrine and Miracles to convert the Gentiles 8. Unto me who am less then the least of all saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ 8. To me who am by my former Persecution of the Church the lowest or most unworthy of all Saints is this Favour and Honour freely vouchsafed that I should preach to the Gentiles the unsearchable Riches of Christ 9. And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ 9. And to notifie to all Men the Communication and Communion of this Mysterious Grace which from the very Creation was secretly included as a Tree in the Seed in Gods making the whole World by Jesus Christ even that he would redeem and new make us all by him 10. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God 11. According to the eternal purpose which he purposed in Christ Jesus our Lord 10 11. That now in this Collection of the Universal Church in Christ as in a Glass or as in the clear Effects the very Spiritual Principalities and Powers above us in the Heavens might see more of Gods eternal Counsel opened and manifold Wisdom displayed than they knew before Note 1. That Superiour Spirits are Principalities and Powers either over Political Societies there or as Rulers over us here below as Guardians See Josh 5.14 Exod. 23.20 23. 32.34 Num. 20.16 Gen. 24.7 40. Psal 34.7 Dan. 10.13 c. It 's like it's both 2. That even Superiour Powers are not Omniscient but may by new Means have new increased Knowledge and therefore Saints in Heaven are not more knowing 3. That it is in Heaven that the Great Ends of God in Redeeming and Gathering his Church are attained 12. In whom we have boldness and access with confidence by the faith of him 12. In whom we all that trust in him may come with boldness and confident hope of acceptance to God 13. Wherefore I desire that ye faint not at my tribulations for you which is your glory 13. Wherefore I beseech you be not discouraged by my Sufferings for preaching to you for it is your Honour to have the Ministry of your Salvation thus attested by me 14 15. For this cause I bow my knees unto the Father of our Lord Jesus Christ of whom the whole family in heaven and earth is named 16. That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man 14 15 16. For this end I beg of God the Father of our Lord Jesus Christ of whom all the Blessed Society in Heaven and Earth is named his Family or of which Christ Jews and Gentiles are named Christians That of his abundant Grace in which he will be glorified he will by his Spirit fortifie your Souls Note 1. It is uncertain whether of whom relate to the Father or to Christ 2. Though Paul speak specially of the Catholick Church of Jews and Gentiles there 's no reason to exclude the glorified Souls no nor the Angels from being part of Gods Family united in and under Christ 17. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love 18. May be able to comprehend with all saints what is the breadth and length and depth and height 19. And to know the love of Christ which passeth knowledge that ye might be filled with all the fulness of God 17 18 19. That Christ may by the constant exercise of your Faith upon him even dwell objectively in your Hearts as one Friend by Love and Trust doth in anothers and effectively possess and actuate you by his Spirit that by his Spirit and your Faith you may be so deeply possest with the sense of Gods Love that you may be filled with Love to him and one another and it may be the very Habit of your Souls and a rooted Nature in you that so being qualified by this Faith and Love you may be able and fit to measure and understand as all Saints in their several degrees do the vast and wonderful Dimensions and to know the Love of Christ and of the Father in him which exceedeth our comprehensive and adequate Knowledge or which is more excellent than all the Sciences which Heathens and Hereticks boast of that so by Faith and Love your Souls may be filled with the highest degrees of Grace and the Spirit of God 20 21. Now unto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us unto him be glory in the Church by Christ Jesus throughout all ages world without end Amen 20 21. Now to that Almighty God who can do for his People exceeding abundantly above all that we can desire or ask believe or conceive in our narrow Thoughts as is intimated even in the Power of Sanctity and Miracles which he exerciseth in and â—mong us now To him I say be Glory in the Church by the Mediation of Jesus Christ in whom â—he Glory of Gods Love shineth â—o us and by whom â—e render Praise to God throughout all Ages World without end Amen CHAP. IV. 1. I Therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called 1. Seeing then the Riches of Gods Grace in Christ is so abundant to you converted Gentiles I that am a Prisoner for declaring this Grace of Christ to you exhort you that you live according to the great obligation of your Vocation 2. With all lowliness and meekness with long-suffering forbearing one another in love 2. Such a Christian Life must be in all lowliness or humble thoughts of your selves your Knowledge your Goodness and your Power and in all meekness or gentleness towards others Love must cause you with long-suffering to forbear one another Note 1. That Forbearance is to be exercised towards evil that is Imperfections in Knowledge Vertue and Duty and tollerable Faults and Injuries against each other Therefore it supposeth us to be all faulty needing forbearance 2. That proud high thoughts of our selves and Contempt Censoriousness and Hurtfulness to others and not forbearing tollerable Offenders are
fellow-souldier but your messenger and he that ministred to my wants 25. But I thought good to send you back Epaphroditus who is my Brother and Fellow-labourer and Messenger who from you supplied my wants 26. For he longed after you all and was full of heaviness because that ye had heard that he had been sick 26. He longed to be with you and comfort you by the sight of his health hearing that his sickness made you sad 27. For indeed he was sick nigh unto death but God had mercy on him and not on him onely but on me also lest I should have sorrow upon sorrow 27. He was nigâ— to death but God in mercy to him and me recovered him not adding his death to my affliction 28. I sent him therefore the more carefully that when ye see him again ye may rejoyce and that I may be the less sorrowful 28. Note That Mercys restored after Danger affect us more than those continued in Prosperity 29. Receive him therefore in the Lord with all gladness and hold such in reputation 30. Because for the work of Christ he was nigh unto death not regarding his life to supply your lack of service toward me 29 30. Receive him gladly as returned to you by God and account such honourable for it was for the work of Christ that he willingly hazarded his Life by his Travels and labour to be serviceable to me as your Messenger in your stead CHAP. III. 1. FInally my brethren rejoyce in the Lord. To write the same things to you to me indeed is not grievous but for you it is safe 1. Finally Brethren serve God with joyful hearts That I write to you the same things which I have formerly taught you and warned you of is not through sloth of cowardise in me but for your own safety as fittest for you 2. Beware of dogs beware of evil workers beware of the concision 2. To wit that you take heed of the worrying hurtful sort of Men who live in wickedness and calling themselves the Circumcision are indeed the Concision that cut and rend the Churches 3. For we are the circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh 3. For we are the Children of Circumcised Abraham who worship God in Spirit and Truth and have no confidence in Fleshly Priviledges or Carnal Ceremonious Jewish Worship 4. Though I might also have confidence in the flesh If any other man thinketh that he hath whereof he might trust in the flesh I more 4. Though if Judaism were matter of trust or boasting I have more such cause than any of them 5. Circumcised the eighth day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the law a Pharisee 6. Concerning zeal persecuting the church touching the righteousness which is in the law blameless 5 6. I was Circumcised as the Law required I was an Israelite a Benjamite an Hebrew a Pharisee the strictest Sect in Religion not cold in Religion but a zealous persecutor of the Church which I thought had been against it And as to the outward observance of the Law of Moses I seemed to Men so just and harmless that none accused me 7. But what things were gain to me those I counted loss for Christ 7. But I willingly disclaim all confidence in these and reject all as loss that would keep me from Christ 8. Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ 8 9. Yea I reject all as loss and hurtful to me which stand against the excellency of the knowledge of Christ for whom I have readily suffered the loss of all things and count them but as Dung in order to my part in Christ and that I may be found in him 9. And be found in him not having mine own righteousness which is of the law but that which is through the faith of Christ the righteousness which is of God by faith 9. Not having and trusting not in that Righteousness which consisteth in keeping the Law of Moses which is of my own Works and I accounted formerly to be my justifying Righteousness but that which is of Faith in Christ even the Righteousness which is of Gods free Gift by believing acceptance of his purchased and offered Grace 10. That I may know him and the power of his resurrection and the fellowship of his suffering being made conformable unto his death 10. By which I shall gain the knowledge of Christ and of the great Mystery of Salvation by him and the powerful work of his Grace and quickening Spirit and preserving Providence answering in his Members that power that raised him from the Dead and a Communion with him in sufferings by which I shall be made conformable to him as Crucified for our sins and thus in all be made as a Member suitable to him that is my Head 11. If by any means I might attain unto the resurrection of the dead 11. In hope that by all these means and methods which I account not too dear I may at last attain that blessed perfection in which I shall be also like him as he is now risen from the Dead and glorified in the state of Immortality 12. Not as though I had already attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus 12. Not that I have already attained this Conformity to my Glorified Lord or were already perfect by reaching all that I pursue But I run as for this Prize and earnestly strive that at last I may lay hold on and attain the state of Glory to bring me to which Jesus Christ did elect redeem and call me to himself 13. Brethren I count not my self to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those things which are before 14. I press toward the mark for the prize of the high calling of God in Christ Jesus 13 14. I know I have not yet attained the end that I ran for even glorious Perfection But this I do not minding the things of the World which I have forsaken but neglecting and forgetting them and with all my might and diligence striving towards the things which are before I press or hasten towards the Mark for that glorious Crown and Prize for obtaining whereof the high Calling of God by Jesus Christ hath encouraged me to seek and hope 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you 15. And let all that are sound and sincere Christians holding these things that are necessary to Salvation be thus minded and with joint endeavour confessing our Defects
Paul a more capable receiver of Mercy than he should have been if he had maliciously sinned against Knowledge 14. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus 14. And this Mercy which called me hath poured out on me by the Holy Ghost an abundant measure of Faith in Christ and love to him and his which carrieth me on in his Work with Zeal and unwearied diligence 15. This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief 15. This is the Great Article of our Christian Faith which we may trust to and of great comfort to us all and worthy of our thankful acceptation That Christ came into the World to save Sinners which I that am one of the chief must therefore predicate with chiefest Thanks 16. Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting 16. But it pleased God to shew mercy to me so great a Sinner to magnifie his Grace and encourage all Sinners against Despair that in me Christ might exemplarily shew his gracious Patience and Forbearance and confirm all Sinners in the hope of Everlasting Life who after shall believe and be converted 17. Now unto the King eternal immortal invisible the onely wise God be honour and glory for ever and ever Amen 17. The sense of this unspeakable Mercy calleth up my Soul and should do all to speak with joy the Praises of our God who is Eternal Immortal Invisible the onely God absolutely Wise over Angels and all Creatures To him be honour and Glory for ever and ever Amen 18. This charge I commit unto thee son Timothy according to the prophecies which went before on thee that thou by them mightest war a good warfare 19. Holding faith and a good conscience 18. Note 1. By Charge is meant holding Faith and a good Conscience and keeping the Doctrine committed to him by Paul as a faithful Minister and Soldier of Christ against all Opposition 2. It seems some particular Prophecy such as Agaâ—us had of Paul and many then had had foretold that Timothy should be a faithful Minister 19. Which some having put away concerning faith have made shipwrack 20. Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme 19 20. Which some have cast away and lost the Christian Faith Such are Hymeneus and Alexander whom I have delivered to Satan as Gods Executioner of some Bodily Punishment to see whether Correction will convince them of their Blasphemy Note 1. What their Blasphemy was is after shewn 2 Tim. 2.17 4.14 2. That Satan is oft Gods Executioner in Correction and Destruction is certain and that such is the Delivery here meant for want of Christian Magistrates But it was none of Satans desire but Gods hereby to teach them not to blaspheme CHAP. II. 1. I Exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men 1. As I have oft said That Charity is the End and Sum of Religion I exhort that this may be sincerely manifested in your Religious Worship and that you heartily pray for all sorts of Men that God would save them from Sin and Misery and give them Grace and Mercy and be thankful for their Welfare as if it were your own 2. For kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty 2. For Kings and for all that are in Preeminence or Superiority that they may so govern that we may be protected in the quiet serving of God in Godliness and decent Conversation with Men without Reproach and Persecution Note 1. That the Character of the Rulers that we are to pray for is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus râ—gendi Right but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preeminence Pray for him that hath the right of Governing as far as you can know it But submit to him that hath setled Possession so far as it wrongeth not anothers Right and so far pray for such that we may live a quiet and peaceable Life in all Godliness and Honesty 3. For this is good and acceptable in the sight of God our Saviour 4. Who will have all men to be saved and to come unto the knowledge of the truth 3 4. For this is agreeable to the great Mercy manifested in Mans Redemption by Jesus Christ who by his Death and Covenant of Grace and Preaching hath shewed us how willing he is that all Men should be saved and come to the knowledge of his Gospel Note 1. That while we obediently pray as God commandeth us we may confidently expect Gods acceptance 2. An extensive Charity rendreth us like Christ 3. It is not onely all sorts of men that Christ would have to be saved but he willeth the Salvation of all Men in general so far as to make a Sacrifice sufficient for all if all will believe and to make an Act of Oblivion or general Pardon and Gift of Life to all on Condition of Acceptance and to send his Messengers promiscuously to all with the Word of Reconciliation to beseech them to be reconciled to God What Christ giveth to all he willeth and purchased for all But he giveth to all a Pardon and Right to Life on Condition of Acceptance Therefore he is so far willing of their Salvation 5. For there is one God and one mediatour between God and men the man Christ Jesus 6. Who gave himself a ransom for all to be testified in due time 5 6. For it must move us to pray for all in compliance with this Will of God that would have all Men saved because there is One God who is good to all and One Mediatour between God and Mankind who took on him the Common Nature of all Men and gave himself a Ransom for all revealed in the Season appointed of God or to be preached to all in due time as God pleaseth Note The Controversie about Universal Redemption too hotly agitated by Beza Piscater and others on one side and by many on the other I have fully handled in my Catholick Theologie and Methodus Theologiae and it needs no more than as aforesaid 1. Whoever is damned it is not because no Ransom was made for him or because it was not sufficient for him 2. By Gods Will to save all is meant the Effects of his Will that have a tendency to their Salvation 3. It is notorious that God hath made an Universal Act of Grace or Oblivion giving Pardon of all Sin and Right to Life in Christ to all Men without exception on Condition of Believing-acceptance and hath commissioned his Ministers to offer this Gift to all Men to the utmost of their power and entreat them to
2. It 's not to be doubted but Timothy after this had Imposition of Hands at his Ordination 3. It is certain that it was then by the Hands of the Presbytery 4. It is probable that Paul was one of them and the â—â—ief 5. Therefore as the next Verse sheweth that he speaketh of the Spirit or Gift of Sanctification not proper to Ministers so it is certain that Paul meant this but not improbable that he meant the other also but comprehended both 7. For God hath not given us the spirit of fear but of power and of love and of a sound mind 7. For though Jews are under the Spirit of Legal Fear and Bondage and Unbelievers have a cowardly Fear of Men this is not the Spirit given us by the Gospel but it is the sanctifying of the three great Faculties of the Soul the Executive Faculty by Holy Power the Will by Holy Love and the Intellect by sound and sober Judgment This is the Spirit of Christ 8. Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the gospel according to the power of God 8. Be not therefore ashamed of preaching and owning the Gospel or of any Suffering that this will bring nor of me who am Christs Prisoner as suffering for his Work But whatever hard usage Men exercise against the Gospel and the Preachers of it be content to bear thy part with others as strengthened by the Power of God 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began 9. Who hath saved us from our servitude to sin and Satan and called us out of the World to be a Holy People separated to himself not because by our Works we were a more Deserving People before than others but according to his own Purpose and Gracious Decree of saving us by Christ which he had for us before the World or Ages began 10. But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the gospel 40. But now this purpose is opened by Christs appearing in Flesh who hath now delivered us from the Power of that Death which was the Wages of sin assuring us of a Resurrection and hath brought future Life and Immortality to our more full assured notice by his Gospel Note That though the Souls Immortality and a life of Retribution be knowable by the light of Nature yet 1. It is with far less Certainty than the Gospel giveth us 2. And Nature tells us not with any clearness of a Resurrection of the Body 3. Nor doth it give Men â—ear notice of the Conditions of our attaining that Felicity But Christ by the Gospel hath given us assured notice of all this And this is the chief thing in which Christs plain teaching excelleth all the Subtilties of the Trifling Heathen Philosophers 11. Whereunto I am appointed a preacher and an apostle and a teacher of the Gentiles 11. To Preach this and teach the Gentiles I am a Commissioned Apostle and for this I suffer 12. For the which cause I also suffer these things nevertheless I am not ashamed for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 12. But I am not ashamed of my Preaching or Suffering for I know whom I have trusted and am perswaded that he can and will keep me in safety who have committed my self wholly to him even to the great day in which all his promises shall be performed 13. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus 13. Keep before thee the Form or Summary of Sound Doctrine which thou heardest of me which consisteth in the Articles of Faith and the Precepts of Love of both which Christ is the Object and Sum or which form of Sound Doctrine thou must hold fast by a Firm Belief and Practical Love of Christ and his Cause 14. That good thing which was committed unto thee keep by the holy Ghost which dwelleth in us 14. That good and sure summary of Sound Doctrine which I committed to thy keeping hold close to by the Spirit of God who dwelleth in us to help our Memory Love and Practice Note Tho it be not certain that Paul meaneth our Creed in the very Words as now we have them it is more than probable that he meaneth the same Articles in Sence which he reciteth 1 Cor. 15.3 4 5. and elswhere 15. This thou knowest that all they which are in Asia be turned away from me of whom are Phygellus and Hermogenes 15. I suppose thou knowest that all the Bishops or Teachers in Asia have forsaken me in my Sufferings and rejected my Apostolick Authority or neglect it of whom are c. Note 1. That he accuseth them not of Apostacie from Christ but forsaking him 2. That those that forsake not Christ or his Church may forsake a particular Ruler of it even an Apostle especially if he be in Prison 3. That all the Churches or Bishops in Asia were conjoyned in this sin Sin may have the Major Vote of the Bishops 4. It s like then Timothy was no Bishop of Ephesus which was in Asia for Timothy forsook not Paul 16 17. The Lord give mercy unto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain But when he was in Rome he sought me out very diligently and found me 18. The Lord grant unto him that he may find mercy of the Lord in that day And in how many things he ministred unto me at Ephesus thou knowest very well 16 17 18. Note That the particular Acts of Christian Charity are here rewarded with the most Hearty Prayers of the Saints and in the day of the Lord with special mercy 2. That it is no sinful selfishness to return a Special Gratitude Love and Prayer for those that have been specially kind to us in distress especially when by it they manifest a special degree of love and fidelity to Christ CHAP. II. 1. THou therefore my son be strong in the grace that is in Christ Jesus 1. Let other Mens Cases provoke thee to grow strong confirmed and resolved in the Doctrine Practice Comfort and Patience of that Grace which is treasured up for us in Christ 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithful men who shall be able to teach others also 2. Note 1. That the Senior Pastors must train up others to Preach the Gospel And this seemeth the Original of Eminent Episcopacy The Elders introducing their own Scholars were as Fathers to them and fit to be their Guides 2. None should
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
Cruelty when they can get into Power Men of Corrupt Minds reprobate concerning the Faith Unbelievers under the Name of Christians Note That the Names of Jannes and Jambres are taken by Paul from the Tradition of the Jews 9. But they shall proceed no further for their folly shall be manifest unto all men as theirs also waâ— 9. But as Moses's Miracles overcame the Magicians and shamed them so these shall be stopt in the pursuit of their Deceit and Heresie and Opposition to the Truth and shall not proceed much further but God will confound them and manifest all their folly 10. But thou hast fully known my doctrine manner of life purpose faith long-suffering charity patience 11. Persecutions afflictions which came unto me at Antioch at Iconium at Lystra what persecutions I endured 10 11. But for thy establishment I set before thee the example of my ministry Thou hast been fully acquainted with the Doctrine which I have taught with the course and ordering of my Life my purpose and design my faithfulness in my Work my long-suffering and freedom from wrath my love to others my patient suffering my persecutions and sufferings at Antioch and other places where I have Preached and what the Ministry hath cost me 11 12. But out of them all the Lord delivered me Yea and all that will live godly in Christ Jesus shall suffer persecution 11 12. But out of them all God delivered me so that I went on to do his Work Yea such is the malignity of the Carnal World against that which crosseth their Lusts and Errour and Carnal Interest that all that resolve in a throughly Godly Life and not by flattery or sin to comply with the wiles of Proud Ungodly Men but to be true to Christ shall suffer some sort of Persecution 13. But evil men and seducers shall wax worse and worse deceiving and being deceived 13. But the sin which hardeneth these Wicked Men to be Persecutors of Godly Christians will harden them so far as to justifie it and stand to it impenitently and think they do God service by Persecuting his Servants pretending that it 's they that are erroneous and bad men and do deserve it and being deceived themselves will by deceit draw others to do the like 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them 14. But do thou continue in that Doctrine which I have taught and thou hast received as assured truth as knowing that thou hadst it from Christ by an Authoriz'd Apostle 15. And that from a child thou hast known the holy scriptures which are able to make thee wise unto salvation through faith which is in Christ Jesus 15. And from thy Childhood thou hast been trained up in the knowledge of the Old Testament whose Prophesies of Christ and sacred Precepts now Illustrated by the Gospel of Christian Faith are sufficient to make thee wise by the Spirit of Grace in all that 's neeedful to Salvation 16 17. All scripture is given by inspiration of of God and is profitable for Doctrine for reproof for correction for instruction in righteousness That the man of God may be perfect throughly furnished unto all good works 16 17. All those Writings which are of Divine Inspiration are also profitable for Doctrine for Reproof for Amendment and Correction and for Education and Discipline in Righteousness that so all Gods Servants and especially Teachers may be compleat and fully instructed and furnished for every good work required of God for the Ministerial Service and for Mens Salvation Note Tho this exclude not the use of any Subservient Arts or Knowledge yet certainly this is little understood or believed by the Roman Clergy who have made it necessary to a tolerated Minister to know and observe their numerous Canons and Oaths Subscriptions and Ceremonies besides many Books of theirs while they admit Priests that are ignorant of the Scripture and forbid the reading of them to the People CHAP. IV. 1. I Charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom 2. Preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine 1 2. So dreadful is the sin Sacrilegiously to deny Christ the Service which thou hast vowed him and art ordained to and to betray the Gospel and Mens Souls by so doing that I do adjure thee with all possible earnestness as before God and as thou wilt answer it to Christ in Judgment when he cometh in the Kingdom of his Glory that thou forbear not by any Persecution as far as possibly thou canst to Preach the Word be instant and urgent in season or fair opportunities yea Out of season necessity must take place of Convenience and Circumstantial Decencies Reprove the faulty Rebuke gross sinners Exhort all Men with unwearied long-suffering and sound Doctrine Note How dreadful a thing it is to cease Preaching the Gospel while we can whatever we suffer for it and whoever forbiddeth it Let them that think that the Apostles onely were exempted from yielding to Mens Prohibition remember that Timothy had his call and Commission from Men Qu. But may not Church Rulers silence Ministers Ans Yes when they so deserve it by doing more hurt than good that Christs Law doth silence them else not Tho they may determine of Place and Circumstances and Magistrates may also dispose of their own free encouragements and may restrain Men from evil doing 3. For the time will come when they will not endure sound doctrine but after their own lusts shall they heap to themselves teachers having itching ears 3. Note 1. That the foresight of Evil times by tempting Teachers should make Faithful Ministers labour the harder in their time 2. It is no new thing for Professed Christians not to endure Sound Doctrine but to follow false Teachers 3. It is by their own Lusts or Erroneous Wills and Choice that Professors are seduced by false Teachers 4. Itching Ears is a dangerous Disease 5. False Teachers may be heaped up and to have the Major Vote when Sound Teachers cannot be endured 4. And they shall turn away their ears from the truth and shall be turned unto fables 4. Note That Chuches Pastors and People may turn away from the Truth to Fables 5. But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy ministry 5. Note That great watchfulness patient labouring and suffering and fulfilling their Ministry approvedly in all Tryals is the Description of a True Minister of Christ 6. For I am now ready to be offered and the time of my departure is at hand 7. I have fought a good fight I have finished my course I have kept the faith 8. Henceforth there is laid up for me a crown of righteousness which the Lord the righteous judge shall give me at that
day and not to me onely but unto all them also that love his appearing 6 7 8. Note That 1. Our Ministry and Life is like a Battle Combat or Race for Life or Death 2. Onely they that overcome shall be Crowned 3. Faithful Men may take great Comfort when when â—eath is at hand in the Conscience and review of a well spent victorious Life and Ministry 4. Their Reward will be a Crown of Righteousness given by God as a Righteous Judge on Gospel worthiness tho not on legal merit but supposing free Grace in Christ 5. To love Christs appearing is the effect of a Saving Faith 9 10 11. Do thy diligence to come shortly unto me For Demas hath forsaken me having loved this present world and is departed unto Thessalonica Crescens to Galatia Titus unto Dalmatia Onely Luke is with me Take Mark and bring him with thee for he is profitable to me for the ministry 12. And Tychicus have I sent to Ephesus 19 10 11 12. Note That 1. It is not Christ that Demas is said to forsake but Paul and not to turn Worldling but to go about his Worldly Business unseasonably 2. Timothy was not then at Ephesus 13. The cloke that I left at Troas with Carpus when thou comest bring with thee and the books but especially the parchments 13. Note The word translated the Cloke is very probably by others translated the Roll viz. of Parchment 14 15. Alexander the copper-smith did me much evil the Lord reward him according to his works Of whom be thou aware also for he hath greatly withstood our words 14 15. Alexander an Excommunicate Man hath much wrong'd me God will reward him according to his works Note Excommunication enrageth impenitent bad Men. 16. At my first answer no man stood with me but all men forsook me I pray God that may not be laid to their charge 16. Note 1. This was not a forsaking Paul's Cause but his Person in danger which is too usual a case Herein he followed Christ whose Disciples all forsook him and fled 2. It 's like Peter was not then at Rome among the forsakers of Paul 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the lion 17. But God forsook me not when all Men forsook me but was with me and strengthened me in Vindicating my Person and Cause that while I was admitted to answer for my self the Hearers might know and fame might tell abroad what Doctrine it is that I suffer for Preaching and so all the City of Rome and others by their report might hear and have notice of it And so I was delivered from the present danger of Death by the Roman Persecutors as from the Jaws of a Lion Note 1. Some think that the words that the Preaching might be fully known refer to Paul's longer time to Preach I exclude not this but prefer the other sence 2. It was not Treason nor sin for Paul to call his Deliverance from the unjust Judgment of the Civil Power his being delivered out of the mouth of the Lion 18. And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom to whom be glory for ever and ever Amen 18. And I doubt not but God will still keep me from all the ill Designs and Attempts of Men against me at least so far that they shall not draw me to do evil and will keep me in a state of right and preparation to his Heavenly Kingdom In the hopeful Sence whereof I rejoicingly desire that he be Glorified for ever Amen 19 20. Salute Prisca and Aquila and the houshold of Onesiphorus Erastus abode at Corinth but Trophimus have I left at Miletum sick 19 20. Note That Trophimus was sick though Paul had the Gift of Healing because it was not to be common nor at the Will of Man 21. Do thy diligence to come before winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the brethren 21. Make hast to come c. 22. The Lord Jesus Christ be with thy spirit Grace be with you Amen 22. The Lord Jesus Christ who is our Mediator and Head and hath purchased chosen and called thee performed for thee his saving Office in keeping thy Soul in Holiness and Peace His Grace which is the greatest Treasure on Earth be with you to keep you and prepare you for Glory Amen Note The Suscriptions to the Epistles are no part of the Holy Scripture ANNOTATIONS FAithful Ministers whose Work is to Preach the Gospel of Salvation should have so much of the Form Belief and Power of it in themselves as to pass triumphantly out of the World in suffering for it and not to think that God useth them hardly And to be satisfied in God's acceptance though their Brethren and Converts should forsake them as the Bishops and Churches of Asia did Paul The Epistle of Paul the Apostle to TITUS CHAP. I. 1 2. PAul a servant of God and an Apostle of Jesus Christ according to the faith of Gods elect and the acknowledging of the truth which is after godliness In hope of eternal life which God that cannot lie promised before the world began 1 2. Paul c. for the propagating of the Faith of God's Elect and the acknowledgment of that sound Doctrine which is suited to the promoting of godliness in opposition to prophaneness and heresie in hope of eternal life which is the end of all our faith and godliness and all our preaching and suffering which God that cannot lie promised before many Ages past 3. But hath in due times manifested his word through preaching which is committed unto me according to the commandment of God our Saviour 3. But what he so long ago purposed and darkly promised he haâ—h in the fittest appointed season manifested by his Gospel through preaching which is committed to me by the Commission and Commandment of God our Saviour Note That it is doubtful whether by God's Promise be meant only his secret purpose or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant many Ages ago One of the two it must be for we cannot feign an actual Promise before the world began distinct from his purpose 2. It is not unlikely that he meaneth the Promise first made to Fallen Man of the Womans Seed and after oft renewed and this obscure word was made plain by the preaching of the Gospel upon Christs Incarnation Life and Resurrection c. 4. To Titus mine own son after the common faith grace mercy and peace from God the Father and the Lord Jesus Christ our Saviour Note The Church hath but one Faith or Creed common in the Essentials to every Christian 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain elders in every city as I had appointed thee 5 Note
sin 6 7. If we say that we live in communion with God and yet are in the Darkness of Unbelief Ignorance Errour and Wickedness we do but lie But if we walk in the Light of holy Knowledge Faith and Purity we have mutual communion with God and with his Son Jesus Christ whose Blood doth cleanse us from all sin Note Qu. Is it not Fanaticism to talk of Fellowship with God or Communion either Ans Fellowship is too harsh an â—nglish word But Communion is the thing meant consisting in receptive participation from God and accepted returns to God And this is no fancy but the only rectitude and felicity of our Souls If you conceive not how think how the Eye hath Communion with the Sun Really 1. By receiving its luminous Beams or emitted Light by the receptive aptitude of the visive faculty and organs 2. By such an emission or active congress by which the Light and Sun are seen 8. If we say that we have no sin we deceive our selves and the truth is not in us 8. If we say that we need not Christ thus to cleanse us from Guilt and Corruption as having no sin this is but self-deceâ—ving faâ—shood 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 9. But if we with true Repentance confess our sins always to God and humbly to Man whâ—n either reparation of any ones wrong or satisfaction to the Church offended or the curing of scandal and honour of Religion or the ease or information of our own Consciences require it God that hath promised it is faithful and just to forgive us our sin and to cleanse us from its guilt and power 10. If we say that we have not sinned we make him a liar and his word is not in us 10. But if we will either pretend to sinless perfection or else break God's Command and say that it is no sin but a duty or an indifferent thing and so justifie our selves or our sins this is to give the lie to God's Word which therefore doth not rule such men CHAP. II. 1. MY little children these things write I unto you that ye sin not And if any man sin we have an advocate with the Father Jesus Christ the righteous 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world 1 2. I write to you as to Babes who need help and confirmation in your temptatious by Seducers that you may not be drawn by them to take sensuality or such like evils to be lawful nor to live wilfully or impenitently in any sin But if any man contrary to the bent and tenor of his heart and life be guilty of any sin of infirmity let him not despair but flie to our Advocate with the Father Jesus Christ whose perfect Righteousness merited our Pardon For he is the Propitiation for our sins by virtue of his Sacrifice now interceding for us in Heaven And he is a Propitiation sufficient for the sins of the whole World so far as that none of them shall be damned for want of a sufficient Sacrifice but only for want of accepting his Grace and actually effecting the Pardon of all in the World who believingly trust and accept him and his Grace 3. And hereby we do know that we know him if we keep his commandments 3. And because uneffectual Faith is but self-deceit and he pardoneth sin to none but to the sincerely penitent and obedient it is by this that we must be known to be sound Believers if we sincerely keep his Commandments 4. He that saith I know him and keepeth not his commandments is a liar and the truth is not in him 4. He that professeth the Knowledge and Faith of Christ and caâ—ls himself a Christian and yet doth not sincerely keep his Commandments is an Hypocrite and Liar and is not what he professeth to be 5. But whoso keepeth his word in him verily is the love of God perfected hereby know we that we are in him 6. He that saith he abideth in him ought himself also so to walk even as he walked 5 6. But as true Faith worketh by Love so doth Love by Obedience and it is they that keep his Word in whom the Love of God doth shew its soundness and perfection We cannot bear fruit unless we are in him as the branches in the Vine And it is by this fruit that we must know that we are in him He that professeth to be a Christian and in Christ must walk as Christ did in Holiness Love Obedience and Patience 7. Brethren I write no new commandment unto you but an old commandment which ye had from the beginning the old commandment is the word which ye have heard from the beginning 7. It is not novelty that I bring you as Seducers do but that same old Commandment which Christ and his Apostles preached when they first brought the Gospel to the World I call it Old because it is the Word which you heard from the beginning of Christianity 8. Again a new commandment I write unto you which thing is true in him and in you because the darkness is past and the true light now shineth 8. Yet it may be called a New Commandment which I write as it is the Doctrine of Divine Love newly and more resplendently shining forth in the work of our Redemption by Christ and there is true and just reason to call it new both in Christ and in you In Christ because he is the newly incarnate crucified glorified demonstration of God's Love to Man and the eminent Messenger of it accordingly obliging to a new and extraordinary Love to God and one another And in you because as you are renewed by and to this special Love so as new men you live therein For the darkness of a life of malice and ungodliness is past and the true Light now shining is ever accompanied when it is effectual with the Heats of Love and Obedience 9. He that saith he is in the light and hateth his brother is in darkness even untill now 9. The true Light of Knowledge and Faith is so inseparable from the Heats of Love that whoever pretendeth to that true Christian Light is deceived and hath it not indeed if he hate or do not truly love his Brother Note We must love all in the various kinds and measures as God appeareth in them that is 1. All men as men above brutes 2. All professed Christians not nullifying that Profession as such 3. All Christians of eminent wisdom and goodness and usefulness as such 4. All Rulers and Teachers as such 5. All kindred friends and neighbours as such But 1. We must hate all the evil that is in any of them 2. Not equally but as it is in various degrees in them 3. And no hatred to the sin and to the man as a sinner must cast out our Love to
Mat. 24. and received his Notice from none but Christ and that Christ's own words are the surest Notification who is the Antichrist For it is mentioned here not as a thing known only by special Inspiration to them or the Apostles but as a received former Prophecy As you have heard that Antichrist shall come And which way did they hear it but by the Apostles as from Christ whose words the Evangelists have not omitted Now Christ's words were Many shall come in my Name saying I am Christ and shall deceive many Here he doth not fix the name on any one more than on others And it is certain that Christ was not mistaken but what he fore-told did come to pass though we read not of any that was expresly called Christ and commonly so believed that was not because none attempted so to deceive men but because their success was small and soon stifled and not like Mahomet's Biza on the Text Mat. 24. saith In my Name is They shall usurp the Name of the Messiah or Christ Such was that Dositheus whom Theophilact speaketh of and Simon and Theudas and after these Manes who also chose his twelve Apostles And in our Memory the Munster Anabaptists attempted the same and after them David George the Prince of the Libertines So James Nailor lately the Quaker whose Tongue the Parliament bored through whip'd him and imprison'd him till he dyed for solemnly personating Christ riding into Bâ—istol But there were others that promised to deliver the Jews till they drew them into Rebellion to their destruction and so took on them to redeem Israel though they called not themselves the Christ Almost all Expositors agree that these were the Antichrists meant by Christ Mat. 24. But though these were then shortly to arise it followeth not but that more such might arise after them and such was Mahomet above all others notorious by his Alcoron Kingdom and Success And as Ebion Cerintâ—us and some other Hereticks were against Christ in some degree so more notably is the Pope in that degree as he arrogateth Christ's Prerogative and maketh himself a Vicarious Head of the whole Church on Earth So that these grant that such Popes are one sort of those Antichrists that should after arise but that the Pope is not he that is meant by Christ in Matth. 24. nor here by John And whereas 2 Thes 2. is objected for One Man of Sin c. they say that it is not Antichrist properly that is there mentioned but the Anti-God the Roman Idolatrous Emperor that should cause Jerusalem's Desolation and set up there the Idol of Abomination There is the like mention of Antichrist again Ch. 4.3 Every spirit that confesseth not that Jesus Christ is come in the flesh is not of God And this is the spirit of Antichrist whereof ye have heard that it should come and even now a ready is in the world So Ch. 2.20 He is Antichrist that denyeth the Father and the Son And 2. Joh. For many deceivers are entred into the world who confess not that Jesus Christ is come in the flesh This is a deceiver and one Antichrist And say they when no other Text in Scripture hath the name Antichrist and these four all thus expound it of such as deny Christ's Incarnation and directly oppose him and such as were then in being and of many such Heresies and not of one Man or Order alone and when all this concurreth with Christ's own words of many false Christs that should deceive the Jews to their destruction whence can we expect a surer Exposition of Antichristianity whether we take the name for an Adversary to Christ or for a false Christ When Grotius singleth out Barchochebas as the chief Antichrist who called himself the Messiah and seduced thousands and even the Sanedrim of Rulers inâ—o his Error to their destruction it is answered by some That this was all done before this Epistle was written To which some reply 1. That this is utterly uncertain because that Epiphanius saith John was first banished under Claudius and because the contrary Tradition hath no good Evidence and because the Apocalyps is the best Expositor whose very Style implyeth that at least much of it was written before the Destruction of Jerusalem and so may this Epistle 2. Were it certain John maketh no one to be the only or grand Antichrist and therefore Christ's words might be first fulfilled in Barchochebas and such others and yet more after may succeed them The two other Opinions 1. That it is only Simon Magus 2. Or Vespasian I think not worthy the confuting In these difficulties I only advise the Reader that he never forsake great and certain Truths or Duties for any thing uncertain And that Humane Faith overthrow not Divine Faith And no man's Opinion draw him to depose Christ by denying all his Visible Church and making it all in any Age much less in its best state to be Idolatrous and Antichristian Or to bâ— frightned from Christian Love Unity and Peace or from any lawful thing by the meer name of Antichrist But to judge of Doctrines by Scripture and of Persons by their Doctrines Practices and Personal Qualification and to hate sin impartially wherever he findeth it and to accuse rashly and unjustly neither Persons Parties or Societies 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us 19. These Deceivers the Nicolaitans Ebion Cerinthus c. were indeed in our Communion and went out from us but they were never sincerely of the same Faith and Spirit with us else they would have stayed with us But they went out and separated and set up their Heresies that they might shew that they were never sound in the Faith 20. But ye have an unction from the holy One and ye know all things 20. But the most holy God and Saviour hath anointed you with his holy Spirit which will lead you from pernicious Errour into all necessary Truth if you obey him 21. I have not written unto you because ye know not the truth but because ye know it and that no lie is of the truth 21. It is not as supposing you ignorant of the Truth that I write to you but because you know the necessary Truth and therefore may the easier reject all inconsistent Falshoods 22. Who is a liar but he that denieth that Jesus is the Christ he is antichrist that denieth the Father and the Son 23. Whosoever denieth the Son the same hath not the Father but he that acknowledgeth the Son hath the Father also 22 23. And who is the dangerous Lyer but he that denyeth that Jesus is the Christ and consequently denyeth the Father Note The scantness of History leaveth it uncertain what sort of Seducers John meaneth whether some that fell to flat Infidelity directly renouncing Christianity
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
dwelleth in Love as his ruling habit of Soul and practice of Life dwelleth by communion in God as the Eye in the Light and a Friend by Love dwells in his Friend and God by his Spirit of Love in him Note I prefâ—r this Verse before all the Humane Learning in the World 17. Herein is our love made perfect that we may have boldness in the day of judgement because as he is so are we in this world 17. And our Love is for this blessed effect that we may joyfully now foresee and stand at last before him in Judgment as the Lord to whom by Love we are endeared and united For as his Interest is dearest to us in this World and we obey and follow him in suffering so it is that we may come to him in Glory with whom our Life is now hid 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love 18. For though our darkness and guilt would keep us under terror lest God should destroy us or our weakness make us fear the power of man and bodily calamities and death yet the Love that I speak of hath none of this terrour in it but were it perfect it would fully quiet the Soul and cast out all distrustful painful fear For though cautelous preventing fear of all danger is necessary in this life to our safe avoiding evil and the awe and reverence of God is the duty of every creature yet tormenting or painful troubling fear cometh from distrust and sheweth that our Love is yet imperfect Note This is spoken both of tormenting fear of God and Man of Hell and of Death Sicknesses and Crosses here For he that by Faith is fully persuaded of God's great and special Love to him such as he hath manifested by Christ and thereupon doth love God entirely above all in that measure cannot fear that such a God will damn him or leave him to the malice of Men or Devils and by death it self do him any hurt inconsistent with dearest Love If Wives and Children fear not being murdered by loving Husbands or Fathers perfect Love would make us fully quiet in our trust in God Painful fear of Hell Death Sickness Poverty or Persecutors doth shew a distrust and doubting of God's Love who could sure quickly save us by such a word as made the World and an imperfection of our Love to him as caused by this distrust Fear may stand with true Faith and Love but not with perfect Only I confess sensitive passion through bodily disease or disposition quite differing from rational Fear is a Tyrant which Faith and Reason will not overcome As a man bound with Chains to the top of a Spire Steeple is rationally sure that he cannot fall and yet is terrified with looking down O how should fearful Christians study Trust and Love as their only cure and quieting help 19. We love him because he first loved us 19. And it is the knowledge of God's antecedent Love to us giving us a Christ and Grace and making us love him which thus delivereth the Soul from fear and turneth us to him with love and boldness If his Love had been a meer dependent consequent of ours how uncertain should we be of its continuance 20. If a man say I love God and hateth his brother he is a liar For he that loveth not his brother whom he hath seen how can he love God whom he hath not seen 20. But still I say our Love to God must be shewed in our hearty Love to our Brethren To hate and persecute them yea not effectually to love them proveth him a Lyar who saith he loveth God It is God in his Image that you must love and help He needeth you not but he will make you need one another to try your Love and Obedience to him If you love not his visible Image how can you love the invisible God This doth but detect your self-deceiving Hypocrisie 21. And this commandment have we from him that he who loveth God love his brother also 21. And he â—hat will be the Judge who love him truly hath made this his summary great Commandment that you must love God first and above all and your Brother or Neighbour for his sake as your selves And you love him not if you keep not his great Commandment CHAP. V. 1. WHosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him 1. Note That it is believing God and not Man only a Divine Faith and not a Humane a sincere Faith and not a doubting Opinion that is here called Believing Believing this on the word of our Rulers or Teachers is good but it is but preparatory to Religion and the Belief of God And it is a matter of such great importance to believe it sincerely as God's Word that God was manifest in flesh and appointed Christ to the Office and Work of Man's Sanctification and Salvation that it is not possible but such a sound Belief must fill the Soul with love to God and carry it up to a holy and heavenly state as the Regenerate are Nor is it possible but such should love that Saviour who is the Image of God's Love 2. By this we know that we love the children of God when we love God and keep his commandments 3. For this is the love of God that we keep his commandments and his commandments are not grievous 2 3. And you must know that it is not all Love to one another or to good People that will prove us regenerate for men may love them as their Friends for loving them or for being of their Opinion Sect or party or for their Interest c. But your love to men as God's Children is sincere and saving when it is God himself that you love most and them for his sake And when his Love maketh you keep his Commandments And his Commandments are not heavy nor have any thing in them which men should be unwilling to keep but should be both our work and pleasure 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our faith 4. God's Spirit is stronger than the evil Spirit that ruleth the ungodly World and therefore all that are truly regenerate do overcome the Love and Temptations of the World though not perfectly yet in prevalency And how do we overcome the World but by firm believing in Jesus Christ and the Love of God that will bring us to a far better World The things believed prevail against the things seen in all that are true Believers indeed 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God 5. Where do you see any truly overcome the Love of this World but they that believe that Jesus Christ hath purchased and promised and
in their foreheads signifieth their open Profession of Fidelity to the Father and the Son and God's gracious noting them for his own And it helps us to expound what the mark of the Beast was even some open signal obliging Profession of Idol Worship 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their harps 3. And they sung as it were a new song before the throne and before the four beasts and the elders and no man could learn that song but the hundred and fourty and four thousand which were redeemed from the earth 2 3. The voice of many Waters signified the multituâ—â— of Converts that by the Gospel were gathered to this Church on Mount Sion who praised God with the 〈◊〉 of Harps or joyful Psalmody And it was new Psalms of Praise for Man's Redemption and the Grace of Christ which they sung as before God and the Cherubims and the holy Church which none of the Jews were fit to sing save the foresaid chosen saved number 4. These are they which were not defiled with women for they are virgins these are they which follow the Lamb whither soever he goeth these were redeemed from among men being the first-fruits unto God and to the Lamb. 5. And in their mouth was found no guile for they are without fault before the throne of God 4 5. The Vision being of those in Heaven as the Precedents of the Christian Church at Jerusalem that should afterward succeed them they were the first-fruits of the Apostles Ministry described Act. 1. 2. 3. 4. who were eminent in Purity and Love free from Idolatry and Fornication as a People chosen out of the Jewish Nation unto Christ and as they were holy on Earth they are faultless and perfect now in Heaven 6. And I saw another angel flie in the midst of heaven having the everlasting gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 6. Whether the midst of Heaven have the Mystical senses that divers give or be only sent from Heaven to Earth I know not Some say it is called the Everlasting Gospel because it was decreed from everlasting some because it dureth to everlasting or tendeth to life everlasting By the Gospel some understand only the glad tydings of the Fall of the Roman Empire some the Doctrine of Reformation and tydings of the Fall of Popery and some the common Doctrine of Salvation by Christ as it was now more freely and universally to be published to the Gentile World 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgment is come and worship him that made heaven and earth and the sea and the fountains of waters 7. Away with your Idols that are no Gods and turn to and fear the true and living God who made Heaven and Earth For the time is come that he will judge and destroy Idolaters Other expositions I omit 8. And there followed another angel saying Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornification 8. Another part of my vision was another Angel c. implying a further revelation to me Whether it signifie also another sort of Preachers on Earth and who as some say the Albigenses and Waldenses or Luther Zuinglius or Illyricas and his century writers let them tell that know Babylon is here described and more fully after to be that great City that drew all nations unto Idolatry whether this were Rome as Heathen or Rome as Papal or Rome as containing both see my Advertisement 9. And the third angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead or in his hand 10. The same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb 9 10. Those that partake of the sins of Idolatrous Babylon or Rome shall partake of her plagues and the Judgment that overthroweth her shall extend to all her companions in Idolatry and also the punishment in the life to come And Christ and his Angels will execute and behold it as just and good Some to save their charity say that damnation is not denounced to all that only have the Name of the beast or the Number but only to them that receive his Mark as his slaves and worship him and his Image But I think receiving his Name and its Number is included in receiving the Mark. But all my be pardoned to the penitent believers Whether this Angel be Luther Chemnitius Whittaker and such others I leave to the proof of the affirmers It s enough to me that this additional revelation and punishment is notified to John as by another Angel Though many think that only temporal punishment is here meant doubtless the same sin deserveth more 11. And the smoak of their torment ascendeth up for ever and ever And they have no rest day nor night who worship the beast and his image and whosoever receiveth the mark of his name 11. Though temporal calamity be here included this seems plainly to mean Hell And the Mark of his Name is here made equal to His Mark verse 9. O the restless misery that is prepared for the impenitent 12. Here is the patience of the saints here are they that keep the commandments of God and the faith of Jesus 12. This misery of impenitent Idolaters and Enemies of Christ will shew the World how wise and happy the Saints were that by patient suffering did overcome and kept to the end the Commands of God and the Faith of Jesus Faith Obedience and Patience are all necessary to Salvation 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them 13. Though it be always happy to be at Rest with Christ the sufferings of those times will be so great as will make it seem a sesonable blessedness to go to that Rest where they shall no more labour or suffer but receive the fruit of their labours and work performed for Christ on Earth Some make this to be but a promise of after-freedom from Persecution here The Text proveth a Blessedness for separated Souls before the Resurrection For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth signifieth from this time forward The Socinians therefore abuse the Text that make the Blessedness to be but Resting in a state of death till the Resurrection For life with God's service and acceptance in a time of Persecution is a
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
will give them a better And how else should we overcame the World but by believing in him that overcome it and is preparing a place for us in Heaven and hath made us the Heirs of Glory 6. This is he that came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witness because the Spirit is truth 6. This is he that as he was baptized so he instituted Baptism for the cleansing of Souls And as he was crucified to be a Sacrifice for sin so doth he by his Sacrament and Grace communicate this Sacrifice in its Benefits to us which his Crucifixion signified when both Water and Blood run out of his pierced Side He cleanseth us nor by Water and Baptism alone but as a Sacrifice by Water and Blood and at a dearer rate And the Witness by which God attesteth all this to be his Truth is the Gift of his Spirit 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one 8. And there are three that bear witness in earth the Spirit and the water and the blood and these three agree in one 7 8. For there are three in Heaven who have given us their Witness to the Gospel on Earth even the Father who hath from Heaven declared Christ to be his Son and the Word or Godhead of Christ which he shewed in his Miracles Resurrection c. And the Holy Ghost sent down for Infallibility Miracles and Renovation of the Faithful And these are so Three as yet to be One. And on Earth we have seen these three Witnesses attesting one thing by Agreement even the Spirit in the Souls of Believers in their Miracles and Holiness sealing the Truth the Water of Baptism and the washing of their Souls from Sin and Christ's Bâ—ood and Sacrifice which is our Expiation signified in the Lord's Supper even as Christ on the Cross first recommended his Spirit into his Father's Hands and then out of his pierced Side came Water and Blood Note Though much of these words Vers 7 8. be not in many ancient Copies of the Bible we have more reason to think that the Arrians left them out than that the Orthodox put them in other Texts that assert Christ's Godhead being so used But however it need not offend the Faithful there being so many other Texts which assert the Trinity 9. If we receive the witness of men the witness of God is greater for this is the witness of God which he hath testified of his Son 9. If the Witness of credible Men and Controversies among us much more must the Witness of God be believed And this mentioned is God's own Testimony of Christ 10. He that believeth on the Son of God hath the witness in himself he that believeth not God hath made him a liar because he believeth not the record that God gave of his Son 10. He that is a true Believer in Christ hath the Spirit of Christ which hath regenerated him for if any man have not his Spirit he is none of his And this Spirit of Power Wisdom and Holiness is most certainly from God and an infallible Evidence that God owneth the Gospel therefore all these have the witnessing Evidence of Christ in themselves And he that believeth not so sure a Testimony of God doth make him a Lyer as if he gave the Holy Spirit as a false Witness of Christ to deceive the World 11. And this is the record that God hath given to us eternal life and this life is in his Son 12. He that hath the Son hath life and he that hath not the Son of God hath not life 11 12. And the sum of the Gospel attested by God and his Spirit is this that God hath made a free Deed of Gift of Pardon and Salvation to the World even the Life of Grace and Glory but so as that this Life is given us in and with Christ who with all these Benefits is offered to Men on condition of believing Acceptance As a Woman in Marriage hath the Man with his Estate and as we chuse our Physician for Physick our Teacher for Learning our Ruler for Government c. He that hath Christ upon believing Acceptance as his Saviour hath Life initially and Title to Salvation And he that hath not Christ through his Unbelief and Refusal hath not Life 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God 13. These things I have written to you that are true Christians that you may know what a Treasure you have in and with Christ even Right to Eternal Life and its Beginning here and that you may go on confirmed and constant in the Faith 14. And this is the confidence that we have in him that if we ask any thing according to his wiil he heareth us 14. And through our Interest in Christ his Merits and Intercession we have sufficient ground of Confidence that by and through him our Prayers are heard and that he will give us whatever we ask which he hath promised to give and we are fit to receive 15. And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him 15. And if he thus hear your Prayers we may reckon that in his time and way he will give us whatever Particular we ask if we and our Prayers be qualified for his Promise 16. If any man see his brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death There is a sin unto death I do not say that he shall pray for it 17. All unrighteousness is sin and there is a sin not unto death 16 17. And this comfort you have in your Prayers for others as well as for your selves God will hear you for those who are qualified for the Mercy which you beg for them according to his Promise Death temporal and eternal is the Wages of sin but with great difference There are many sins of Infirmity which we hate and strive against as vain Thoughts Words Passions Coldness in Duty Imperfection in all Good and all sins that stand with true Repentance and the predominant Love of God and Holiness These the Law of Grace doth pardon through Christ and not damn any for But Pardon must be asked and shall be obtained for the faithful penitent qualified person But God hath told us that he doth not pardon the Impenitent and Unsanctified that had rather keep their sin than leave it and are unqualified for Pardon Your Prayer to God to pardon such shall not prevail while they are impenitent much less for them that are Infidels and blaspheme the Holy Ghost And God's own Children may fall