and not the Holy Ghost's seven Graces that is here meant is after manifested 2. Why they are called Seven some say is because seven goeth for a number of perfection whence the Seven Planets the seven days of the week c. But this is but mens conceit and no part of God's Word Nor can we prove hence that God hath set seven Angels above all the rest But all that we can know of it is that John being commanded to write to seven Churches numbereth the Guardian Angels accordingly from their Charges 3. This is no Prayer to these Angels but a notice that God's Mercies are communicated to those Churches by their Ministry and this message sent by them from Christ The naming of the seven Spirits before Christ is no preferring them as above him But Christ is after named becausse much more is to be said there of him together 5. Why seven Churches only are named men variously conjecture some say because they are spoken of prophetically as in their names seven states of the Universal Church or its notable parts to the end are signified But this being impossible to be proved is rather to pretend another Revelation than to expound this Others say that it being only the Pro-Consular Asia that John wrote to these seven being the Metropolitan City-Churches did comprehend all the rest as parts under them But 1. Tâ—is also is but a Humane Imagination without any proof 2. If they mean that these were then made Ecclesiastical Metropolis's it 's a fiction without and against Historical evidence which tells us of a far later date of Metropolitical Churches 3. If they mean that they were Metropolis's only in a Civil sense and that the Apostles in planting Churches there purposed or ordained that afterwards Church-Power should follow the Order of the Seats of Civil Power I answer 1. That this is a crude unproved Assertion and therefore of no authority or credit 2. And it 's known that it was four hundred years after that this was decreed by a Council as a new thing 3. And this was so far from being Apostolical that it confounded the Church setting in superiority the worst men that could but get into a Metropolis and putting all Bishops and Churches at present under the Power of the People and Prâ—sbyters oâ— one City which was a Metropolis and chose their own Bishop Yea Dr. Hammond thought that then no Bâ—sâ—op had any Presbyters under him and so there wâ—re nâ—ne but his People to chuse him for the Neighâ—â—ur â—ishops did not though they ordained him Yea it turneth Churches upside down at the will of every Emperour Heathen Infidel or Christian who can enfranchise or disfranchise Cities at his pleasure 4. And there is no proof that these seven were all and only the Civil Metropolitical Cities of Asia 3. Both these then being mens unproved Imaginations yea and unlikely it remaineth that these seven Churches were most eminent in Asia both for greatness and those tryals vertues and faults which Christ was pleased to note as the occasion of this message And if he see cause to send a message to seven it belongs not to us to ask him why he sendeth to no more 5. And from Jesus Christ who is the faithful witness and the first begotten of the dead and the prince of the Kings of the earth 5. Note 1. By faithful witness is meant the faithful and certain Messenger and revealer of Gods will to man 2. By first begotten is meant both the Greatest and most Excellent and the first in order and causality who Rising from the dead is the cause that we shall Rise 3. He is Prince of the Kings of the Earth not only as Greater than all Kings but as over them all in power by whom they reign and who dâ—th dispose of all Eph. 2.23 Matth. 28.19 Joh. 17.2 Joh. 13 3. Joh. 5.22 Eph. 1.21 Col. 1.15 16 17. Phil. 2.9 10 11. 5. Unto him that loved us and washed us from our sins in his own blood 6. And hath made us Kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen 5.6 To this Glorious Lord and Saviour who shewed his wonderful Love to us by his giving up himself a sacrifice for our sins that the Merit of his Blood might cleanse us from guilt and sin and justify us from it before God and who hath chosen and sanctified us and made us by his Grace a peculiar holy People to God dignified in our Relation to Christ as Kings in honour and brought us near to God like consâ—crated Priests to offer him our daily service acceptable through Christ To him I say shall be Glory and Dominion for ever in the acknowledgement whereof let all his Saints rejoice 7. Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the earth shall wail because of him even so Amen 7. I have oft before enquired whether this Coming of Christ be 1. his Coming by the Roman Armies to destroy Jerusalem 2. Or his setting up Christianity in the World and destroying Heathenism 3. Or his Coming at last in Glory The matter is true as to all the three But the text seemeth most strained by the first exposition and least by the last Every way he is dreadful to his enemies But every eye seeth him not the first way nor did the destroyed Jews acknowledge it to be by him 8. I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come the Almighty 8. I am everlasting before all Worlds and without end and he who hath Power over all Note These words seem to be the words of Christ and not of God the Father And with the sixth verse which ascribeth to him everlasting Glory and dominion do seem plainly to speak the Godhead of Christ 9. I John who also am your brother and companion in tribulation and in the Kingdom and patience of Jesus Christ was in the isle that is called Patmos for the word of God and for the testimony of Jesus Christ 9. I John who was your brother and companion undergo the like sufferings as you do in the same belief and subjection to Christ in his Kingdom and in Patient enduring for his sake was in the Isle of Patmos whiâ—her I was banished for my Testimony and preaching the faith of Christ 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet 10. I was there in a transporting rapture by the Spirit of God on the first day of the week called by the Church The Lords day observed in commemoration of his Resurrection And I heard a voice call to me as lowd as a trumpet Note 1. The vain cavâ—l of those that deny the Lords day here to mean the Christians day of holy worship even the first of the week I have fully confuted in
Educate your Children and to keep them from tempting Company and snares To cry out of dumb or unfaithful Ministers while you are worse at home your selves is but self-condemnation Are Mâ—nâ—stâ—rs more obliged to care for your Childrens Souls by Nature or by Vow and Covenant than you are Can they do that for whole Parishes which you will not do for for one Houshold or your own Children The first Charge and part is yours If Families treacherously neglect their part and then look that all should be done at the Church you may as wisely send Boys to the Universities before they are taught to Read or Write in lower Schools If there be any hope of the amendment of a Wicked Miserable distracted World it must be mostly done by Family-Religion and the Christian Education of youth Godliness is profitable to all things but the Curse of God is in the house of the wicked And the ungodly betrayers of Souls of themselves Children and Servants will very quickly be Summoned to a terrible account Especially those that should as Rulers be Exemplary to the vulgar and are ashamed to own serious Family-Religion as if all beyond some formal Hypocrisie and lip labour were a dishonour to their houses or a needless thing These helps which I offer them that need it is that when they Read the New Testament daily in their Houses they may not read all the Paraphrase to their Families but such particulars of Exposition and Doctrinal Notes as they find most suitable to their case And I think it will not be unuseful to the Younger and Weaker sort of Ministers and the Poor ones that cannot buy larger Commentaries And if Rich Men will give their Tenants and Neighbours such Books as are suitable to the instruction of Families and the People will diligently use them it may do much to keep up saving Knowledge and Practice where the publick Ministry faileth most The God of Mercy Teach Foolish Men to have Mercy on their Families and themselves The Farewel Ne vacua sit pagina TIme and Work end Blest Souls are gone before Consumed Lights may serve to kindle more The dead can speak God can his Lamps restore The Winds that blow them out will quickly cease Hâ—gh Pride rough Passion God can soon appease TRUTH LOVE and CONCORD raise with great increase The WISE PURE PEACEABLE for this hee 'l chuse PROUD-WOLDLINGS RAGING-FOOLS he will refuse And Snuffers not Extinguishers will use Yet Satan will not cease Tares will be sown RULERS and GUIDES hee 'l strive to make his own By STORMS and SCANDALS some will be o'rethrown Diotrephes must Rule Judas be Rich The Ignorant will err young Ears will itch The blind will lead the blind into the Ditch Lord convert Saul Check Jewish rage And Sects which sad Church-Wars do wage Let LIGHT and LOVE PROUD WRATH asswage But those blest Souls who dwell with thee Better things see And better be Than Adam or the Golden Age. ERRATA Reader I cannot gather all the Errata These few I note for thy correction INtrod p. 1. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. c. 19. v. 19. Par. for ninth r. tenth and for If r. self Luk. for c. 7. r. 4. Joh. c. 5. v. 5. Par. foâ—â—8 r. 50. c. 6. v. 38. Par. l. 11. r. that the l. 12. for or r. of v. 40. Par. l. 1. r. one wâ—â—â— by c. 17. v. 5. Par. l. 12. add The Divine nature uniting c. v. 9. Par. l. 12. put out of c. 18. v. 1. r. the bâ—ook c. 1â— v. 34. Par. put out since Act. 8. v. 22. Par. r. Prayer of a c. 17. contents r. contemn Rom. 13. Annot. l. 3â— for â—haâ— shall r. 10 c. 47. r. noâ—isie 1. Tim. c. 6. Annot. l. 5. r. bad bin better l. 7. for answering r. 〈◊〉 Rev. c. 19. v. 10. Par. l. 6. put out we v. 17. Par. l. 6. r. is the ib. for fable is r. fables l. 10. for â—r of Advertisem p. 1. l. 27. r. purposed p. 3. l. ult for in r. is p. 5. l. 35. for her's r. her p. 6. l. 24. r. say p. 9. l. 41. r. Terret l. 42. â— let him p. 13. l. 35. r. Infelicity The New Testament of our Lord and Saviour Jesus Christ THO it be not known when or by whom all the Books of the New Testament were gathered and made up into one nor when or by whom this Title was set before them and tho for a time some Churches received not the Epistle to the Hebrews nor that of James the 2 of Peter the 2. and 3. of John that of Jude or the Revelation Yet it hath never the less satisfactory evidence of its Truth for this uncertainty and delay I. For As long as we know it is all the word of the Spirit of God it satisfieth our Faith whether all be bound up in one Book or in many And John the Apostle living long after all the rest it is more than probable that none were received in his time but by his approbation and consent and even in the daies of the Apostles they gave Testimony to the Writings of one another so Peter doth of Pauls and Jude transcribeth much of 2 Peter 2. telling us that even inspired Apostles disdained not to use and repeat each others Writings without any guilt of vain repetition or being plagiaries II. And that the few books doubted of by some were commonly afterwards received tends more to the confirming than the shaking of our belief of their Authority certainty after doubt is the most confirmed certainty It must needs be some time before all the Churches to whom the several Epistles were written could produce and Communicate them by convincing proof to all the rest And yet we must know that the Epistles to particular Churches were sent to them as to members of the Church Universal and they were obliged to communicate them to others so that we must not take them as private Letters III. Whoever first gave this title to the whole Book The New Testament or Covenant c. it 's of no great moment to know It was The New Testament before it was so entitled as one Volume But the Church hath by continual owning this Title shewed that they have received all these Books as Gods word and the whole New Testament and that no more are to be received as such The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which Grotius in his preface hath spoken at large signifieth indeed Gods statute Law concerning Mans Duty and Salvation or Gods constituted and proposed terms of Life And tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more strictly signifie usually a Mutual Covenant this doth but imply the consent of Man to the Law or terms of God It is the same thing that is called a Law and a Covenant in several respects As God enacts it and promulgated it before mans Consent it is a Law and a conditional deed of Gift and Testament and an offered Covenant in several respects
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
David's indeed but all such are written in Scripture to teach us also Patience and imitation of such examples of Charity and so to confirm our hope 5. Now the God of patience and consolation grant you to be like minded one towards another according to Christ Jesus 5. I know the danger of this selfish uncharitable humour of imposing Mens own Opinions on all others as terms of their Communion with them and therefore as I have used this long and plain exhortation against it I shall also pray for you that the God who is patient with the weak and is their Comforter and yours will grant you so much Grace and Charity as to make you imitators of him and of the Love and Condescension of Christ and to bear with others and do by them as you would be born with and used your selves 6. That ye may with one mind and one mouth glorifie God even the father of our Lord Jesus Christ 6. That you may with Unity and Concord hold your holy Communion for worshipping God without uncharitable Excommunications or Separations vilifying or censuring each other which can never be expected by driving each one to agree in small unnecessary things or without bearing with the mistakes and differences of one another when all are guilty of many mistakes and such differences must still be expected 7. Wherefore receive ye one another as Christ also received us to the glory of God 7. I conclude therefore by beseeching you to receive one another with Love to your Communion and Kindness as you would be Christian imitators of Christ and as you are sensible of his needful Mercy to your selves in receiving us that once were Enemies and still have manifold sins and errours to the glorifying of God's Love and Mercy And pretend not your Knowledge or Authority or Piety against so commanding a Motive and Example ANNOTATIONS on the former Chapter and this THe Subject of the former Chapter is handled on thus far and here that Chapter should have ended He that understandeth the former and present State of the Christian Churches and the Pride and Ignorance to which Man is liable will easily perceive that it was not in vain that the Spirit of God did by the Apostle handle and decide this Case of receiving Dissenters in tollerable Cases into Love and Communion The Jews were so tied up from Legislation in God's Matters by the knowledge of God's Prerogative in their Theocracy that they had less room for the Canons and Engines of Mans making to exercise their Pride and Uncharitableness by than the Romanists have since done And yet the Pharisees plaid their part and by their Traditions made void the Law of God and preferr'd their Ceremonies before the weighty Matters of the Law and would not understand what that meaneth I will have mercy and not sacrifice and thereby did condemn the guiltless And Christ found the Samaritans and Jews at the Debate Whether in this Mountain or at Jerusalem men ought to worship overlooking that Worship which is in Spirit and in Truth And alas what work have Domination unnecessary Canons and Censures made in the Christian Churches these 1300 years And it is an Instance what power Blindness and Prejudice and Worldly Interest have to frustrate the plainest Decisions of God's Word that so full and express a Decision as these two Chapters make with 1 Cor. 12. and Eph. 4. and James 3. hath signified as little with the Dividers and Proud almost as if there had been no such written And yet such Men call for a Judge of Controversies because of the pretended Obscurity of the Scriptures when nothing can be plainer than this which they despise They mean that such as they must be Judges and God shall make the Words if they may make the Sense How great is the number that go on the two sides of Uncharitableness here reproved especially on that which is largeliest insisted on One side saith All God's Truths are precious and none must be sold for Peace and we must not partake of other Mens Sins As if our great Duty of Love Forbearance and Communion were our Sin or a partaking of the Faults of all that we joyn with The other Side pretend 1. That Paul only requireth Forbearance in things Indifferent undetermined by Governours and not after such a Command or Determination 2. Or that he giveth only a Temporary Rule for the present Concord of Jews and Gentiles till the setled Church should take a contrary Course I will not here answer these at large having done it in my Book called The only Way of the Churches Concord But I say That I despair of reducing that Man to the Truth herein who shall continue of either of these Opinions after he hath seriously perused the Text and hath considered 1. That St. Paul here useth I think above twenty Arguments from Morality and common Christian Duty which he would not do for a mutable Case which Bishops may change when they will 2 That Rome was then a famous Church and therefore had Pastors or one at least and that he writeth to the whole Church and therefore to the Pastors And sure he never meant The Clergy shall receive such Dissenters to Communion and neither by Canon or Practice cast them out till they think meet to do otherwise and till have made such Canons Paul doth not so play with Contradictions in so long and grave a Reprehension 3. That St. Paul oft puts himself in as under the same Obligation with the rest And if an Apostle called from Heaven may not do what 's here forbidden what Bishops can preteâ—d a Right to do it by greater Authority or Wisdom But they that have not known the Way of Peace may say something against the fullest and plainest Description of it and the sharpest Reproofs of God himself But he will expound these Chapters to their Consciences if ever he make them Healers of his Church As to those that say It is not Church-Communion that Paul here speaks of I refer them to the plain Text and Dr. Hammond's Annotations which they value The God of Love and Peace hath given Laws for Love and Peace so strict and full and clear that all World may see that it is not he that alloweth the Canons or Censures which have so long torn the Churches 8. Now I say that Jesus Christ was a minister of the Circumcision for the truth of God to confirm the promises made unto the fathers 9. And that the Gentiles might glorifie God for his mercy 8 9. And that you may understand my Argument from the Example of Christ I say that it was his Office to reconcile both Jews and Gentiles to God who will receive them both And therefore they should live as reconciled to each other Christ was a Mininister of God circumcised being a Jew and personally exercised his Ministry among them to perform Gods true Promises to the Fathers And yet his Gospel extendeth to the Gentiles also that
promised or as Incarnate and were no paâ—t of that peculiar People the Jews but Aliens whom they justly refused Communion with and were Strangers from the Covenant which promised Peculiarity and so had none of the hope of Redemption which those Promises gave nor knew how as reconciled to be accepted of God and lived as Atheists without the true Knowledge of God or Trust in him or Obedience to him though you had many Idols 13. But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ 13. But now ye are Christians you are brought as nigh God as the believing Jews the Partition being taken down and the Covenant of Grace founding an Universal Church purchased and sealed by the Blood of Christ whose peculiar People now ye are 14. For he is our peace who hath made both one and hath broken down the middle wall of partition between us 14. For he is the Maker of our Peace with God and one another and hath taken away the Division between Jews and Gentiles which was like the Wall which kept the Gentiles in the outer Court of the Temple and opened to us all a way into the Sanctuary 15. Having abolished in his flesh the enmity even the law of commandments contained in ordinances for to make in himself of twain one new man so making peace 15. Being Man in the common Nature of Man and offering his Body a Sacrifice for the Sins of all he hath abolisheâ— the Law of Moses which contained Ordinances Ceremonial Typical and Political with severe Penalties and maketh us all one Catholick Church united in himself the Head 16. And that he might reconcile both unto God in one body by the cross having slain the enmity thereby 16. And as his one Body was crucified for both so he thereby reconcileth both to Gâ—d in one Body or Society which is his Church having abolished the Enmity 17. And came and preached peace to you which are afar off and to them that were nigh 17. And this Gospel of Reconciliation and Unity he hath by himself and his Apostles preached and offered Grace and Peace both to Gentiles and Jews 18. For through him we both have an access by one Spirit unto the Father 18. For through his Merits Intercession and Covenant all Believers Jews and Gentiles are made the Children of God and are sealed by his Spirit of Adoption which is an Intercessor within us by whom we have access to God 19. Now therefore ye are no more strangers and foreigners but fellow-citizens with the saints and of the houshold of God 19. And now this Reconciliation being made by Christ you Gentiles are no longer Strangers or Forreigners to the Church or peculiar People of God but are free Denizens Burgesses or enfranchised Citizens with the rest of the holy Society even Members of the Holy Catholick Church of Adopted ones which is as the Houshold of God 20. And are built upon the foundation of the apostles and prophets Jesus Christ himself being the chief corner-stone 20. And I may liken you not onely to the Houshold but to the Hoâ—se of God of which you are a living part built on the Doctrine of the Apostles and Prophets qualified by the Holy Ghost and authorised by Christ to call and gather his Catholick Church and so may secondarily be called its Foundation Christ himself being the primary Foundation or Chief Corner-stone 21. In whom all the building fitly framed together groweth unto an holy temple in the Lord. 21. In whom as the Head of Union all the Church of God being compact into one holy Society as it were of Living Stones is built riseth and groweth up to be an holy Temple to the Lord increasing to its perfection 22. In whom you also are builded together for an habitation of God through the Spirit 22. And as God called the Temple at Jerusalem his Dwelling so by the Spirit of Christ you also with all the rest of the Faithful are built up as a holy Temple in which by the same Spirit God will dwell Note That 1. The Catholick Church is not onely that which was once by the Policy of Emperours and Bishops called Catholick as National being in that Empire onely and under its Laws but as it containeth all Christians in the World 2. That it is Headed onely by Christ the Center of its Unity 3. That inspired Apostles and Prophets being the Mâ—ssengers of new Divine Revelation are its secondary Foundation by an Authority and Qualification proper to them and not extending to Bishops or their Councils who come after them 4. Note the great Dignity of the Church as resulting from this Foundation Christ and the Reconciliation wrought by him 5. That they that would destroy this Unity and Superstruction fight against Christ and would destroy the Church which is most notably done by setting up a false Head or Foundation or making false uncapable Terms of Union by the presumptuous Canons and Laws of Usurpers 6. That though this Church have no Uniting Head but Christ yet it must be compact as the Members of his Body and have one Faith Hope Baptism and Spirit of Love and abhor Division as Destruction CHAP. III. 1. FOr this cause I Paul the prisoner of Jesus Christ for you Gentiles 1. Having those great Encouragements I Paul even glory that I am Christs Prisoner for the Gentiles sake even for preaching the Gospel for their Conversion and Salvation Note That at once Paul was the Jews Prisoner as his Accusers and Persecutors and the Heathen Romans Prisoner as his Judges and Christs Prisoner both finally as suffering for his sake and obligatorily as Commissioned for a Persecuted Work and the Gentiles Prisoner finally as suffering for his Labours for their Salvation 2. If ye have heard of the dispensation of the grace of God which is given me to you-ward 3. How that by revelation he made known unto me the mystery as I wrote afore in few words 2 3. For I suppose you have heard how for your good God hath commissioned me to declare and dispence to you the Gospel of Grace and Gifts of the Spirit and by Revelation from Heaven by the Voice of Christ and inwardly by his Spirit made known to me the Mystery of Mans Redemption and the Calling of the Gentiles as I wrote briefly before 4 5. Whereby when ye read ye may understand my knowledge in the mystery of Christ which in other ages was not made known unto the sons of men as it is now revealed unto his holy apostles and prophets by the Spirit 6. That the Gentiles should be fellow-heirs and of the same body and partakers of his promise in Christ by the gospel 4 5 6. In which you may read my Explication of this Mystery and perceive that Christ hath acquainted me with it which in former Ages was not openly and clearly made known to Men as it is now by the Spirit revealed to the holy Apostles and Prophets who
1. That Titus is not said to be settled in Crete as their fixed Bishop but left there in his Travels to settle fixed Bishops there The Scriptures tell us that Timothy Titus were Itinerant Evangelists that went about where Paul sent them to plant and settle Churches But the plain truth is that Apostles and such Evangelists as these where-ever they came had as great Authority as any meer Bishops and more and that they stayed in some Countrys longer than in others to settle the Churches and that the Churches after their Age thought it an honour to be their Charge and so called them their Bishops In which sense one Apostle might have twenty or forty Bishopricks as he planted and settled so many Churches But none of them were Bishops fixed and confined to one Church as those usually called Bishops then were so that to controvert whether Peter Paul Timothy Titus Luke c. were Bishops is a meer ignorant strife de nomine about the name while we are or easily may be agreed of the thing what work for those Churches they performed They were Bishops eminenter transient from Church to Church but he degradeth them that feigneth them affixed to any one as their sole and proper Flock 2. Note further That Titus ordaining Elders that is Bishops as Dr. Hammond noteth implieth the peoples consent for Titus had no forcing power 3. That Crete is said to have an hundred Cities in it being but a small Island and so must have an hundred Bishops if every City had one But doubtless Paul meaneth every City that had Christians in it enough to be a Church 4. That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant any big Town such as our Corporations are and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppidatim is meant from Town to Town where there is matter for a Church And Paul never meant by this to confine Bishops to Cities and forbid them to Villages but he nameth Cities or Towns because then no other places had Christians enow for a Church 5. Dr. Hammond thinks that these Bishops then were only the single Pastors of single Congregations having no Sub-Presbyters but Deacons 6. The ordering of things wanting was not adding to their Faith and Religion or making them a Book of Canons but seeing them reduced to the obedient and orderly practice of that which the Apostles every where taught and settled 6. If any be blameless the husband of one wife having faithful children not accused of riot or unruly 6. Note If God bless not the Education of his own Children 1. The Church would doubt of his Fidelity or whether God will bless his greater undertaking 2. And his Family would be a scandal to Religion 7. For a Bishop must be blameless as the steward of God not self-willed not soon angry not given to wine no striker not given to filthy lucre 7. Note That the same man is called a Bishop here who was called an Elder v. 5. If then they were distinct Offices Paul neglected to describe one of them which is not credible when he describeth Deacons Deaconesses Dr. Hammond confesseth that there were in Scripture-times no Subject-Presbyters save Bishops that were under the Apostolick Order but he thinks that Bishops had power from the Apostles to institute another Order of Presbyters under them afterwards But 1. Where is there any proof of that Must Church-Government cast out all Ministers who believe not such an unproved Assertion 2. It 's thus disproved Paul giveth Timothy and Titus sufficient Instructions what Officers to Ordain in the Church which Canons were to be a Guide to all after-Ages But Paul gave them no Instruction or Canon for the Instituting of any New Order between Bishops or Elders and Deacons Therefore it is not credible that any such power was then given to other Bishops which he gave not to Timothy and Titus But as to others who say that the Apostles and Evangelists were then the only Bishops I answer de re we confess that these had power to go about to gather and settle Churches and de nomine whether such may be called Bishops let them quarrel that have nothing else to do But besides them every Town or Church had then their own fixed Bishop one or more and Deacons If Diocesans or Metropolitans will be Successors of the Itinerant Apostles and Evangelists or General Bishops let them restore to every Church their particular proper Bishops and not make Pastors that have not the power of the Keys As for them that say Paul includeth both Orders under the same names Bishops and Presbyters I answer Paul useth not only the same name but the same description and so the Order or Office also must be the same and both Name and Thing the same 2. Bishops are God's Stewards entrusted to govern by his Law and not Lords of his Church or of their Faith 3. By self-willed is meant self-conceited proud men that must be pleased and have their own will and cannot become all things lawful to all men for their good but will silence and excommunicate and reproach those that are most careful to do God's will if they do but cross their Wills and Canons 4. Not soon angry rather an angry wrathful man The rest see on 1 Tim. 3. 8. But a lover of hospitality a lover of good men sober just holy temperate 8. But one that loveth to entertain men in his house a lover of goodness and good men of a sound and sober mind righteous holy as devoted to God continent and abstemious 9. Holding fast the faithful word as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers 9. Faithfully holding fast the word of Faith even that which we have preacht and taught from Christ that so he may be able to use sound doctrine both in Exhortation and in Confutation of Opposers 10. For there are many unruly and vain talkers and deceivers specially they of the circumcision 11. Whose mouths must be stopped who subvert whole houses teaching things which they ought not for filthy lucres sake 10 11. For there are many disorderly and unruly foolish vain talkers deceivers of mens Judgments specially those Jewish corrupt Christians before oft described Note That here it appeareth whom Paul meaneth in his Invectives in many Epistles even those mentioned Acts 15. that would have made Christianity but a Supplement to Moses Law and not Gnosticks only or chiefly Ebion and Cerinthus were of the worser degenerate sort of them and the Nicolaitans next 2 Note That Paul meaneth not stopping the Seducers mouths by force but by confutation by the word For Titus had no power of the Sword 3 Note That so great is the weakness and unstedfastness of many Christians that whole housholds may be subverted by the most gross deceivers If the Apostles Converts were such no wonder if ours be so 12 13. One of themselves even a prophet of their own said The Cretians are
When man consents it is a Law accepted a gift and Testament accepted and a mutual actual Covenant the Law hath its introductive History and Doctrine its precepts prohibitions promises and threats And the Covenant hath the same parts only denominated from mutual consent But because there are Laws of more or less rigor and of various tenours it is the Law of Faith or Grace which is the Covenant Testament and Gospel which is now before us denominated from the Donative and Promissory parts though precept and threatening be included IV. It is of great importance that we err not by giving too little or too much to the sacred Scriptures from both which extreams many dangerous errours How 1. On the left hand those err that deny it to be Gods word of infallible truth intelligible and perfect as to its proper use without humane supplements written or orall Doctrinal or Canon Laws and those that deny it to have infallible ascertaining evidences of its truth These be-friend infidelity heresies prophaness Church Tyranny leaving it to Clergy-men to make us a new Faith New Sacraments and a new Religion at their Pleasure and to persecute good men that dare not renounce the Scripture sufficiency and Christs perfection by obeying their dictates and Cannons as Co-ordinate with Christs if not co-equal These make Church-concord utterly impossible while they deny the sufficiency not only of the essentials but of all the Bible to be the terms of Concord without their supplements or additions as if Christ that is the Author and finisher of our Faith and the maker of his own Church had not so much as told us what a Church or a Christian is or whom we must take for such into our love and Communion nor fixed the necessary terms of Union but left them to none knoweth whom even fallible men lyable to error and Tyranny that can but get uppermost and say then that they are the true Church and the Masters that must be obeyed while they are themselves of as many minds as they are of different Countrys interests and degrees of knowledge and sincerity 2. On the other side those overdo in ascribing to the Scripture who say that God had no Church or the Church no infallable rule of Faith and life before the writing of iâ— and who say that men converted by the Creed Catechismes preaching or tradition without knowing the Scripture can have no saving faith and that think none can be saved that doubt of any Canonical Books text or matter whether it be Gods word or that say Scripture is so perfect that there is no humane imperfection of the Pen-Men founâ— in phrase word or method and that God could not have made it better or that every Book may be known to be Canonical and every reading to be right when copies vary without Historical tradition by its own evident light and that we have no more cause to doubt of any word or matter than of the truth of the Gospel and that Reason is of small use either for the proof or exposition of the Scripture but the most illiterate if he found a Bible that he had never heard of may by its own light know its truth and sense as well as studious learned Men and that no other Books need to be readâ— and that the Scripture is a sufficient teacher of Physick Logick Grammar c. and that nothing is to be used or done in the External Forms Modes and Accidents of Gods Worship but what is particularly commanded in Scripture and that it telleth every man whether he be sincere and justified or not and not only telleth him â—ow to know it by inward evidence with many other such mistakes proceeding from mistaking the use of the Scripture by which its perfection must be measured Which all tend to confusion and at last to infidelity or doubting of the whole when these errourâ— are discerned V. And tho all the Scripture be of equal truth as it is Gods word yet many untruths are in it as uttered by Men and Devils which God truly recordeth And all parts are not of equal necessity or weight And as many err by casting off the Old Testament so others err by equalling it to us with the New It is Gods word left to acquaint us what was heretofore and to shew us how Christ was prophesied of and expected and how the Church was governed in the darker and more servile state and times But we have great cause to take heed of overvaluing its use to us lest we contradict Paul that saith that even that which was written in stone is done away and the Law Changed with the Priesthood and the old and faulty Covenant for a Better of which see the nine first Chapters to the Hebrews c. Judaizers are they that most of Pauls Epistles are writtâ—n against And as John Baptist waâ— greater than the Prophets so the least in the Kingdom of God is greater than he Evâ—n the holy Patriarks and David had a far more obscure Revelation of Christ and grace and the love of God and the glory to come then we have And accordingly we should have much more faith holiness and comfort than they It is dangerous making the best of them our Examples in points of faith or duty wherein they came far short of Gospel light and grace God doth not now bear with Poligamy as lie did then nor with such divorces nor doth the Gospel countenance such streams of blood as the Israelites ordinarily shed nor such lies as David was oft guilty of nor such a strange life as Solomon lived I mean that such faults will not now consist with true grace under our fuller light and mercy as would do then to men in a darker infant Age and therefore let us take heed of presuming on their Examples Christ and his Apostles are far fitter for our imitation David fills most of his Psalms with such complaints of his Enemies and curses against them as shew a far deeper sense of the suffering of the flesh and the concerns of this life than Peter and Paul shewed who suffered far more and for a holier cause and rejoyced in tribulation and then is suitable either to the precepts or examples of Christ All was not well said and done by good men which is recited in the New Testament much less in the old So far are they mistaken that say the Jews and Gentiles were bound to believe the Apostles in no more than they proved out of the Scripture that most of the Creed was to be believed by other evidences And Christ and his Apostles gave us so full proof of the truth of the Gospel as that their attestation of the Old Testament is to us a more convincing proof of its Divine Authority than any others Therefore Christians must read and honour the Old Testament and study it but the New far more to which it is that the Heart and Life must be conformed There Heavenly glory shineth far
our Reward is Wages for the value of our Work as beneficial to God in Commutative Justice but only speaketh of the proportion 3. Nor doth it imply That any in Heaven will murmur at other mens Salvation but that the Jewish Disciples were yet inclined to grudge that the Gentiles were equalled with them And it is to cure such envy now 13.14 But he answered one of them and said Friend I do thee no wrong didst thou not agree with me for a penny Take that thine is and goe thy way I will give to this last even as unto thee 15. Is it not lawful for me to do what I will with my own Is thine eye evil because I am good 13.14.15 I break no Covenant with thee Thou art not meet to give me Laws of Equity Liberality to another is no wrong to thee Am I not the rightful disposer of my own Must I give none more than the Value of their Work deserveth All shall have Equity but all shall not have equal bounty Thou shouldst be glad of thy Brothers receivings 16. So the last shall be first and the first last for many are called but few chosen 16. So the last called in time may be made the Chief in Dignity and the first called in time may be in Grace and Glory among the lowest Yea of many that come into the Church at the first calling as the Jewish Disciples few may prove sincere and Saved 17. And Jesus going up to Jerusalem took the Twelve Disciples apart in the way and said to them 18. Behold we go up to Jerusalem and the Son of man shall be betrayed to the Chief Priests and to the Scribes and they shall Condemn him to Death 19. And shall deliver him to the Gentiles to mock and to scourge and to Crucifie him and the third day he shall rise again 17.18.19 He fore-told them that at Jerusalem he should Suffer be Crucified and Rise again c. Note This frequent Prediction was a full proof of Christs truth and voluntary Suffering 20. Then came to him the mother of Zebedee's children with her Sons worshiping him and desiring a certain thing of him 21. And he said to her What wilt thou She saith to him Grant that these my two sons may sit the one on thy right hand and the other on thy left in thy Kingdom 20.21 N. Ambition is even in Christ's Disciples till special Grace humble them seeking Preferment and Honour in the Church is a Vice that Christ giveth us this warning to avoid Carnality is apt to corrupt the Minds even of Eminent Ministers and Disciples 22. But Jesus answered and said Ye know not what ye ask are ye able to drink of the Cup that I drink of and to be baptized with â—he baptisme that I am baptized with They â—aâ— to him We are able 22. You think to find Worldly Honour and Dignity in my Kingdom But you are mistaken It is Suffering for me that you must expect Can you drink of this bitter Cup as I must do and be Baptized in Blood as I must be And they over-confidently answered We are able Not knowing their tryal or their weakness 23. And he saith to them Ye shall drink indeed of my Cup and be Baptized with the baptisme that I am baptized with But to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father 23. Ye shall indeed suffer more than now ye think of James was quickly Martyr'd But to be next me in my Kingdom is not to be given by me upon such Petitioning but onely to those to whom my Father hath prepared it and who shall be fittest for it 24. And when the ten heard it they were moved with indignation against the two brethren 24. Note 1. As some are prone to Ambition so others to envy them and be too much offended 2. This ambitious part of Christs Ministers here begaâ— Discontent that tended to Schism had not Christ soon rebuked it 3. Christs own Twelve Apostles had their mutual Distasts 25. But Jesus called them to him and said Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise Authority over them 26. But it shall not be so among you but whosoever will be Great among you let him be your Minister 27. And whosoever will be chief among you let him be your Servant 25.26.27 Christ rebuketh these Ambitious desires of Superiority among them and saith The Civil Government by the Sword which the Gentiles exercise is as Lords by force and fear and the Great in strength command the rest to do their wills But in my Church as such among you my Disciples it shall not be so But tho you must be subject to the coercive Government of Magistrates yet your own proper Government and pre-eminence shall be by serviceable Humility and Love over Volunteers Church-greatness shall consist in being most greatly serviceable to the conversion and Edification of Souls and in most humble condescention to that end And he shall be accounted the Chief Pastor and Christian who is most humbly serviceable to all And the Proud and Domineering and Unserviceable shall be the lowest or basest 28. Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many 28. As I my self came not to live in State with great Attendance of Servants but to serve Men for their good not to receive by their service to me but to save them by my Service for them and giving my very Life a Ransome for many 29. And as they departed from Jerico a great multitude followed him 30. And behold two blind men sitting by the way-side 31. When they heard that Jesus passed by Cryed out saying Have mercy on us O Lord thou Son of David 29.30.31 The Blind hearing by fame that he Healed all cryed to him for Mercy believing that he could heal them 32. And Jesus stood still and called them and said What will ye that I shall do tâ— you 32. Note Believers may have what they will of Christ which is meet for them and they for it 33.34 They say to him Lord that ouâ— eyes may be opened So Jesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him 33.34 Note 1. Bodily Calamities are easily felt and Bodily Welfare is easily desired 2. And tho Christ most value those who prefer Spiritual Mercies yet he hath compassion also on mens Bodies as serviceable to their Souls and to his Glory CHAP. XXI 1. AND when they drew nigh to Jerusalem and were to come to Bethphage to the mount of Olives then sent Jesus two Disciples 2. Saying to them Go into the Village over against you and straitway ye shall find an Ass tyed and a Colt with her loose them and bring them to me 3. And if any man
To forsake them for Christ is rather to displease them or part with them than with Christ and our Duty when they stand in Competition as comforts or in opposition as adversaries It is not to forsake them in Passion or for want of due Love to them nor to go into a Monastery or as rebellious Prodigals or on any unjust cause 2. A hundred fold in this life is in value God will here do better for them in things of greater worth And all Christians shall be endeared to them in Love and Communion 32. And they were in the way going up to Jerusalem and Jesus went before them and they were amaz'd and as they followed they were afraid and he took again the twelve and began to tell them what things should happen to him 33. Saying Behold we go up to Jerusalem and the son of man shall be delivered up to the chief priests and to the scribes and they shall condemn him to death and shall deliver him to the Gentiles 34. And they shall mock him and shall scourge him and shall spit on him and shall kill him and the third day he shall rise again 32. When they were before put in fear of going to Jerusalem he told them again plainly what and how he must suffer and rise again N. Of all Prophecies this is the most confirming 35. And James and John the sons of Zebedee come unto him saying Master we would that thou shouldest do for us whatever we shall desire 36. And he said to them What would ye that I should do for you 37. They said to him Grant to us that we may sit one on thy right hand and the other on thy left hand in thy glory 35. c. They came with their Mother N. Tho this might shew a strong belief of his Resurrection and Kingdom if it were spoken as here placed next his telling them of his Death and Resurrection yet afterward this Faith seemeth to be almost forgotten And they were far from perfect while they were so selfish ambitious and presumptuous in their request 38. But Jesus said to them Ye know not what ye ask Can ye drink of the cup that I drink of and be baptized with the baptism that I am baptized with 38. It is meeter for you to consider whether you can suffer with and for me 39. And they said We can And Jesus said to them Ye shall indeed drink of the cup that I drink of and be baptized with the baptism that I am baptized with 40. But to sit on my right hand and on my left hand is not mine to give but it shall be given to them for whom it is prepared 39. N. Their purpose was good but not their self-confidence 40. It is to be given by way of reward to the most excellent and meet according to my Fathers Decree and not by me now by way of partial favour as Courtiers obtain of Princes 41. And when the ten heard it they began to be much displeased with James and John 41. N. Christ own followers and Apostles had their great displeasures at each other and indignation no wonder then if such arise in the Church now 2. It was then the aspiring Ambition of two that would have been above the rest that caused this breach and indignation No wonder if the same Cause have the same Effects and worse when it is in worse Men and in very many 42. But Jesus called them to him and saith unto them Ye know that they which are accounted to rule over the Gentiles exercise lordship over them and their great ones exercise authority upon them 43. But so shall it not be among you but whosoever will be great among you shall be your Minister 44. And whosoever of you will be the chiefest shall be servant of all 42. c. Jesus purposely thus decided the controversie You are not called to an Empire or Dominion The Rulers of the Nations exercise Lordship and Command on them But your Pre-eminence shall be Moral and he that is the worthiest in Humility and Serviceableness to the rest and in that Light and Love that fits them for it shall have the Chief Authority with you For his Wisdom and Service Reason and Love shall most prevail with Christians for respect in Church Affairs 45. For even the son of man came not to be ministred unto but to Minister and to give his life a ransom for many 45. Why should you set up a higher Dominion over one another than I have exercised over you Have not I been more a Servant to you in Teaching and Guiding you than you have been to me by any Service you have done me Have not I stooped to you all and will do even to Death 46. And they came to Jericho and as he went out of Jericho with his disciples and a great number of people blind Bartimeus the son of Timeus sate by the high-way side begging 47. And when he heard that it was Jâ—sus of Nazareth he began to cry out and say Jesus thou Son of David have mercy on me 48. And many charged him that he should hold his peace but he cryed the more a great deal Thou Son of David have mercy on me 49. And Jesus stood still and commanded him to be called and they call the blind man saying unto him Be of good comfort rise he calleth thee 50. And he casting away his garment rose and came to Jesus 51. And Jesus answered and said to him What wilt thou that I should do to thee The blind man said unto him Lord that I might receive my sight 52. And Jesus said unto him Go thy way thy faith hath made thee whole and immediately he received his sight and followed Jesus in the way 46. c. See on Mat. 20.30 N. 1. It 's great comfort to be called to Christ 2. Christ maketh whole efficiently but Faith by moral receptive qualification of a free gift CHAP. XI 1. AND when they came nigh to Jerusalem unto Bethphage and Bethany at the mount of Olives he sendeth forth two of his disciples 2. And saith to them Go your way into the Village over against you and as soon as ye be entred into it ye shall find a colt tied whereon never man sat loose him and bring him 3. And if any man say to you Why do ye this say ye that the Lord hath need of him and straightway he will send him hither 4. And they went their way and found the colt tyed by the door without in a place where two ways met and they loose him 5. And certain of them that stood there said to them What do ye loosing the colt 6. And they said to them even as Jesus had commanded and they let them go 1. N. Christ knew things distant and what men would say and do Though mans Acts be free God accomplisheth his will by mans freest Acts. 2. It was an Ass with her Colt though Mark name but the Colt 7. And
That there is a God whom we offended to whom he reconcileth us and who gave him to us in love and that his word is true and that by the Word and by the Holy Ghost he sanctifieth and prepareth us for Heaven 38. And he commanded the chariot to stand still and they went down both into the water both Philip and the eunuch and he baptized him 39. And when they were come up out of the water the Spirit of the Lord caught away Philip that the eunuch saw him no more and he went on his way rejoycing 38 39. The Angel or Power of God caught away Phillip Note A Converted man hath great cause of rejoycing The Gospel proclaimed much more heartily received is matter of great joy 2. The Tradition of Abassia where is a great Empire of Christians is that they received the Christian Faith by this man who was the Queens Lord Treasurer And some Learned men conjecture that it was rather by Frumentius and Edesius and that it was Abassia that was by Historians miscalled India But if these first brought in Church Government by a Bishop the Eunuch might bring Lay Christianity before 40. But Philip was found at Azotus and passing through he preached in all the cities till he came to Cesarea CHAP. IX ANd Saul yet breathing out threatnings and slaughter against the Disciples of the Lord went unto the high Priest 2. And desired of him Letters to Damascus to the synagogues that if he found any of this way whether they were men or women he might bring them bound unto Jerusalem 1. Ignorant zeal made Saul set himself to destroy the Chrstians and sought to the High Priest for Power and travelled toward Damascus to do it that he might find them out and bring them in Bonds 3. And as he journeyed he came near Damascus and suddenly there shined round about him a light from Heaven 3. God the father of Light useth to shew himself to man by Light external and internal and so doe his Angels when the Devil is the Prince of Darkness 4. And he fell to the Earth and heard a voice saying unto him Saul Saul why persecutest thou me 4. The Power of God went forth with that Light and cast him to the ground c. Note 1. Love and Mercy in Christ expostulate with a blinded furious Sinner in order to his Conversion 2. But till Power had cast him down the Expostulation came not God can soon lay proud Prosecutors on the Earth and tame them and make them fear and hear 3. Whatever is done against Christians for any thing that Christ commandeth them he taketh as done against himself If we are bound by the Law of Christ to Preach to Pray to edifie each other to live a Holy life and we be reviled scorned called all manner of evil names imprisoned fined banished or murdered for this Christ will judge the doers of it as doing it against him 5. And he said Who art thou Lord And the Lord said I am Jesus whom thou persecutest It is hard for thee to kick against the pricks 5. Note Did wicked Prosecutors know Christ it would restrain them from persecution But the subtile Devil hath taught Hypocrite Christians to prosecute him as by his own Authority and Commission and in his own name and for his Church that is themselves 2. Christs Servants should no more doubt of their seasonable vindication when persecuted for their duty than if Christ was pesonally persecuted in their stead 3. O how terrible will it at last prove to Persecutors that they have kickt with their bare feet against the Pricks or Thorns of Gods displeasure Who hath hardened himself against him and hath prospered Or who hath Conquered the Almighty 6. And he trembling and astonished said Lord what wilt thou have me to do And the Lord said unto him Arise and go into the city and it shall be told thee what thou must do 6. Note God can make the firercest Persecutor tremble And then O how they are changed ready to do any thing that God will bid them which before they Persecuted And if the change be true this will hold and come to practice 2. O then what need have proud Persecutors to be cast down and how great a mercy to them it may prove 7. And the men which journeyed with him stood speechless hearing a voice but seeing no man 7. Note In Act. 22.9 it is said they that were with him saw the Light and were afraid but heard not the voice of him that spake The sence of both is they saw the Light and heard the sound which its like was a Thunder or like it but heard not the voice or words of Christ which in that sound were uttered to him nor saw any similitude of Christ Though we have only Pauls witness of this his after life of labour suffering and Miracles proveth it to be true 8. And Saul arose from the Earth and when his eyes were opened he saw no man but they led him by the hand and brought him into Damascus 8. This stroak of blindness was to convince him of the blindness of his Persecuting fury 9. And he was three days without sight and neither did eat nor drink 9. Note This was some conformity to Christs being three Days and Nights in the darksom Grave 10. And there was a certain Disciple at Damascus named Ananias and to him said the Lord in a vision Ananias And he said Behold I am here Lord. 11. And the Lord said unto him Arise and go into the street which is called Straight and inquire in the House of Judas for one called Saul of Tarsus for behold he prayeth 12. And hath seen in a vision a man named Ananias coming in and putting his hand on him that he might receive his sight 10. Ananias was a Christian appointed by God to this work on Saul 2. Praying was next to resolved obedience and submission the first fruits of Sauls Conversion 13. Then Ananias answered Lord I have heard by many of this man how much evil he hath done to thy Saints at Jerusalem 14. And here he hath authority from the chief Priests to bind all that call on thy name 13. Note Ananias objecteth what he had heard of Sauls as rendring his conversion improbable 15. But the Lord said unto him Go thy way for he is a chosen vessel unto me to bear my name before the Gentiles and Kings and the Children of Israel 16. For I will shew him how great things he must suffer for my names sake 15. Obey me who know man and my own decrees and object not former things against me I have chosen him c. 17. And Ananias went his way and entred into the House and putting his hands on him said Brother Saul the Lord even Jesus that appeared unto thee in the way as thou camest hath sent me that thou mightest receive thy sight and be filled with the holy Ghost 17. God hath made known to me what
men of their own company of Antioch with Paul and Barnabas namely Judas surnamed Barsabas and Silas chief men among the brethren 22. Though the Apostles were the infallible Deciders the Elders and the whole Church were unanimous Consenters and to shew the necessity of concord and that even infallible and miraculous Teachers yet guide only Volunteers They sent some of their own Company of the College that guided the Church at Jerusalem or as Doctor Hammond thinketh Bishops of some single Congregations in Judea that contending parties might not be the only reporters of their sentence 23. And wrote Letters by them after this manner The Apostles and Elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and and Cilicia 24. Forasmuch as we have heard that certain which went out from us have troubled you with words subverting your souls saying ye must be circumcised and keep the law to whom we gave no such commandment 23 24. Note 1. If False Teachers pretended Apostolick Authority or mission when they were neer them no wonder if they do it now when they are not so ehsily confutted 2. Tyrannical impositions on Conscience do but trouble the Church and subvert Souls by pious pretences 25. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ 27. We have sent therefore Judas and Silas who shall also tell you the same things by mouth 25. Thus far their Letters are Credential to tell them that they may believe the Messengers 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burden then these necessary things 28. Note 1. It is prophaneness for any Bishops or Councells to use these words who neither have assurance nor can give any proof that the Holy Ghost guideth them 2. The Holy Ghost is against imposing unnecessary things as necessary These things here imposed were necessary at least all to those Persons and at the time and most if not all continually 29. That ye abstain from meats offered to idols and from bloud and from things strangled and from fornication from which if ye keep your selves ye shall do well Fare ye well 29. It is not Moses's Law that ye are bound to keep but these commoner precepts Do nothing that scandalously favoureth Idolatry or savoreth of cruelty and bloodiness not eating strangled Creatures in the gore blood avoid defilement by any sort of forbidden fleshly lust and filthiness 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle 30. Note The Multitude was one Assembly not a Diocess nor only the Clergy 31. Which when they had read they rejoyced for the consolation 31. Note Liberty from toylsome Ceremonies tho God first instituted them was matter of joy to the Churches But alass few Churches are allowed that joy by their Lordly Pastors 32. And Judas and Silas being Prophets also themselves exhorted the brethren with many words and confirmed them 32. Note By Prophets is meant such as were inspirâ—ed by the Holy Ghost either by Revelation of any new thing or by ability to explain and apply known truth 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles 34. Notwithstanding it pleased Silas to abide there still 35. Paul also and Barnabas continued in Antioch teaching and Preaching the word of the Lord with many others also 33. Note The Church of Antioch had many excellent Teachers and it is not intimated that any one was Bishop over the rest or that Paul Barnabas Silas Simeon Lucius Manaen c. were subjects to any one 36. And some days after Paul said unto Barnabas Let us go again and visit our brethren in every city where we have Preached the word of the Lord and see how they do 36. Note Converted Souls and Planted Churches must be further visited observed and watered 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work 39. And the contention was so sharp bttween them that they departed asunder one from the other and so Barnabas took Mark and sailed unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the Grace of God 41. And he went through Syria and Cilicia confirming the Churches 37. Note Apostles were not infallible in all things even about the fitness of their Helpers 2. Small differences even to sharpen contention may stand with Christian Love and Unity 3. There was then no Judge of such controversies either Bishop or Synod to avoid and end them 4. But God turned this to good for the better spreading of the Gospel CHAP. XVI THen came he to Derbe and Lystra and behold a certain Disciple was there named Timotheus the son of a certain woman which was a Jewess and believed but his Father was a Greek 2. Which was well reported of by the brethren that were at Lystra and Iconium 3. Him would Paul have to go forth with him and took and circumcised him because of the Jews which were in those quarters for they knew all that his Father was a Greek 1. Timothy's Mother being a Jew he might be circumcised though his Father was a Greek And because uncircumcised he might not be admitted to converse with the Jews he circumcised him the Jews being yet permitted to use the Law of Moses which he would not have done had both Parents been Gentiles 4. And as they went through the Cities they delievered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem 5. And so were the Churches established in the faith and increased in number daily 4 5. They delivering them the Apostles Decrees freed the Church from the doubts which the Judaizers had raised and so they were quieted and setled in Judgment Faith and Concord and daily increased 6. Now when they had gone through Phrygia and the region of Galatia and were forbidden of the holy Ghost to preach the word in Asia 6. Forbidden by some Revelation or Inspiration 7. After they were come to Mysia they assayed to go into Bithynia but the Spirit suffered them not 8. And they passing by Mysia came down to Troas 7. The invitation or inspiration of Gods Spirit diverted them 9. And a vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come over into Macedonia and help us 9. Note Gods differencing grace plainly appeareth in sending his Gospel to some Countries rather than to other 10. And after he had seen the vision immediately we endeavoured to go into Macedonia assuredly gathering that the Lord
known that they may hear it 18. But I say Have they not heard Yes verily for their sound went out into all the earth and their words to the ends of the world 18. But is not the World excusable then in their sin for want of preaching I answer As God tells us Psal 19. That the visible Works of God do Preach him even his Power Wisdom and Goodness to all the World which will leave it without all just excuse See Rom. 1.20 21. So Christ sent his Apostles with a Commission to preach to all Nations and many Nations have already heard his Gospel 19. But I say Did not Israel know First Moses saith I will provoke you to jealousie by them that are no people and by a foolish nation will I anger you 19. But have not the Jews had notice of the Gospel when it was first preached to them and rejected by them The very conversion of the Gentiles receiving that Christ whom they rejected which is matter of envy to them shall leave them without excuse as Moses saith Deut. 32.21 I will provoke you to jealousie by c. 20. But Esaias is very bold and saith I was found of them that sought me not I was made manifest to them that asked not after me 21. But to Israel he saith All day long I have stretched forth my hands to a disobedient and gainsaying people 20 21. But Isaiah boldly and plainly foretells Gods calling the Gentiles by free Grace and seeking them that first sought not him and his rejecting the Jews as a People that after his long suffering did continue obstinately to reject his Word and Grace saying I was found of them that sought me not c. and All days long have I streched forth c. ANNOTATIONS 1. THe 12 13 14 and 15 Verses are controverted by Expositors as to the Question Whether they assert or deny the Salvation of any that hear not of Christ because on one side it it is said That ever doth call on the Name of the Lord shall be saved and the 19 th Psalm is cited which tell us how Gods Works do preach him to all the World c. And on the other side How shall they hear without a Preacher c. First We must not confound the doubt of the sense of this Text with the doubt of the Matter which is the Salvation of Men that hear not the Gospel As to the former I have said what I thought needful in the Paraphrase and leave it to the judgment of the Reader As to the Matter I think this much following may satisfie the sober 1. We must first know what Law of God such Men are under and then how far it justifieth them It is certain that the World once guilty of sin and death is not under the Law of Innocency which maketh Innocency the only Condition of Life now it is lost to all And it is certain that they are neither Lawless or shut up as Devils in despair but that they have duties and means of Repentance Recovery Mercy and Salvation imposed on them which they are bound to use for these ends in hope and they have much forfeited Mercy given to them all which proveth that God useth them not according to the Law of Innocency And it is certain that God made to all Mankind in fallen Adam and Noah a Law of Mercy and Grace and that when he proclaimed his name to Moses Exod. 34. The Lord gracious and merciful forgiving c. it was his Nature and his way of Governing of Mankind which he proclaimed And so that all the world is under a Law which offereth Pardon and Life on other terms than sinless Innocency 2. It is certain that the superadded Covenant of Peculiarity to the Jews or the preaching of the Gospel of Christ Incarnate to part of the world only repealed not any of the merciful Law or Terms before given to all the World Christ added more Mercy but took away none much less so much from most of the World He came not to condemn the World but to save 3. It is certain that all Men shall be judged according to the Law that they were under and obliged by and no other 4. It 's certain that the Apostles themselves though in a state of Grace believed not till Christ was risen that he must die a Sacrifice for sin rise from the dead ascend and intercede in Heaven send down the eminent gift of the Holy Ghost call the Gentiles gather a Catholick Church c. Therefore it was not all our Articles of Faith that were necessary before Christs coming but the belief of so much as was then revealed But 2. What others do that hear not of Christ in fact who repenteth believeth and is saved God is only fit to judge it belongeth not to us But we may say that the case of Melchizedeck Job and his Friends and many others prove that Grace and Salvation were not confined to the Jews And that Abraham thought that even Sodom had fifty Righteous Persons when it was worse than other places of the World And he that will well read Psal 19. Prov. 1. Acts 14. and 17. Rom. 1 and 2. may yet receive fuller satisfaction from God II. About Ministers Mission verse 15. It 's doubted whether we may hear any till we know that God sent them And it is the device of the Roman Clergy to puzzle the ignorant by objecting against the Mission and Ordination of Protestant Ministers to draw Men from hearing them as Ministers of Christ claiming to themselves the Peculiarity of Divine Commission and Authority as the only Church that have uninterrupted Succession of Canonical Ordination But as the Interruption of theirs is easily proved so it 's most certain that God hath not made it an antecedent necessary thing to the belief of his Gospel for all Men and Women to be first so well acquianted with History as to know what continuance or interruption there hath been in all Countreys of Canonical Ordination In short 1. A Lay-man is not to be heard that brings the Gospel 2. He that wanteth some Circumstances of Order necessary ordinarily to the right ordering of the Church may yet have all that is essential to the Ministry 3. He that hath just abilities and mutual consent of him and a Christian Flock that need him hath all that is essentially necessary 4. He that is ordained by Concordant Senior Pastors of that Church hath all that is necessary essentially to Ordination 5. He that seemeth to have such Qualifications or Ordination but hath not but is in possession upon deceiving probability is a Pastor to that Church so far that his Ministrations shall be valed to the People though not to justifie himself from the guilt of profane usurpation 6. The People that love their Souls must be more careful what Doctrine a Minister preacheth than what Ordination he hath 7. In divers cases the Magistrates Authority may serve without Ordination and in
true Judgment that no Man Clergy or Lay do either by Command or his own practice put a Stumbling-block Scandal or occasion of sinning or hurt in his Brothers way pretending the lawfulness of the thing or his own authority to impose it Souls must not be so driven upon sin 14. I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing to be unclean to him it is unclean 14. I that am an Apostle and therefore want not Knowledge nor Authority to command what should be commanded in such cases do know and am perswaded in and by the Lord Jesus that none of the Meats counted unclean and avoided by the Jewish Christians are unlawful in themselves and that they mistake that think otherwise But it is unclean and unlawful to him that thinks it so or else Men must do that which they think God forbideth which were formal disobedience to him 15. But if thy brother be grieved with thy meat now walkest thou not charitably Destroy not him with thy meat for whom Christ died 16. Let not then your good be evil spoken of 15 16. But if by thy unnecessary practice of an indifferent lawful thing and much more if by thy compulsion thy mistaken Brother be hurt and galled and discouraged in Religion now thou art guilty of the great sin of uncharitableness when he was guilty but of a pardonable unwilling mistake And see to it that thou do not thus by the practice or urging of thy things indifferent destroy him for whom Christ died by drawing or driving him to that which to him is sin Christ purchased Souls by a dearer price than things indifferent It 's good in you to know more than he and lawful to use such Meats as he scrupleth But turn not your Knowledge into a scandal and offence and mischief 17. For the Kingdom of God is not meat and drink but righteousness and peace and joy in the holy Ghost 17. For it is not every lawful indifferent thing no nor every truth or smaller duty which Christianity and Salvation and right to our Love and Communion lieth on These are not essential to the acceptable Subjects of Christs Kingdom Think not so unworthily of him that came to free us from the Mosaical Ceremonies that he hath made such things as these the necessary terms of Love and Communion in his Church But it is in Righteousness before God and Man and in the Love and Practice of Peace with all and in the joyful sense of the love of God and hope of Glory shed abroad on our Hearts by the Holy Ghost taking pleasure to help and comfort our Brethren in the way to Heaven This is Christianity 18. For he that in these things serveth Christ is acceptable to God and approved of men 18. For notwithstanding such difference in lesser things he that is such a one and in these things sincerely serveth Christ is acceptable to God whoever censure him despise him or excommunicate him and he is approved of Wise and Charitable Men and is one whose Life even the Natural Conscience of Men will secretly be forced to approve and condemn them that condemn and vilifie him 19. Let us therefore follow after the things which make for peace and things wherewith one may edifie another 19. Instead therefore of Excommunicating Abusing or Despising one another for such Ceremonies or small differences as these if we are Christians let us lay by these matters of contention and earnestly pursue the things that make for the Common Peace of all Christians though thus differing and the things by which we may further each others Edification and Salvation and not obtrude our own Opinions or things unnecessary to the hurt of others and division of the Church 20. For meat destroy not the work of God All things indeed are pure but it is evil for that man who eateth with offence 20. Obtrude not your scrupled Meat or Ceremonies or small things to the destroying of Men's Souls by driving or drawing them to sin All such indifferent things are pure to the pure but it is your sin if you use them much more if you impose them to the scandal offence or hurt of others 21. It is good neither to eat flesh nor to drink wine nor any thing whereby thy brother stumbleth or is offended or is made weak 21. It is thy duty to forbear even Flesh and Wine when they are not necessary if the use of them will occasion sin or more hurt to thy Brother than good to thee much more to avoid obtruding thy indifferent things on him who takes them to be sins 22. Hast thou faith Have it to thy self before God Happy is he that condemneth not himself in that thing which he alloweth 22. Hast thou more Knowledge than he to believe those things to be lawful which he judgeth sin Keep thy knowledge and belief to thy self to justifie thy Judgment to God but use it not to the hurt of others Happy is he that useth not his Knowledge of good and evil to his own condemnation It 's a sad kind of Knowledge which is used to destroy others and condemn thy self 23. And he that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sin 23. I may well call it destroying thy Brother For if he do the indifferent thing who rather thinketh it to be unlawful it tendeth to his damnation because it is sin in his Opinion and Interpretation while be believeth it to be so or not to be lawful For what ever a Man doth believing it to be sin and not believing that God alloweth it is certainly a sin in him CHAP. XV. WE then that are strong ought to bear the Infirmities of the weak and not to please our selves 1. We then even Church Governours as well as others that are more knowing instead of driving Men of weaker understanding to go against their Consciences in unnecessary things ought to bear their weakness with compassion and in Love and Patience and not to practice what we think lawful on pretence that we are in the right when it tendeth to their hurt much less to force them to our way 2 3. Let every one of us please his Neighbour for his good to edification For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on me 2 3. Let every one of us not excepting my self that am an Apostle lay by his own humour and self-will and chuse the way by which he may edifie his Brother by bearing with his weakness For even Christ to condescended and accommodated himself to the good of others As it is written The reproaches c. He suffered for Men's sin against God 4. For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the scriptures might have hope 4. Which saying was primarily
God and Brother Sosthenes To the Church of God at Corinth being sanctified to God in Christ and so are called Saints with all such as faithfully call on the Name of Christ our common Lord. 3. Grace be unto you and peace from God our Father and from the Lord Jesus Christ 3. I wish the great Blessings of Grace and Peace inward and outward Welfare from God the Fountain of all Good and Jesus Christ the Mediator and Donor of all to us 4. I thank my God always on your behalf for the grace of God which is given you by Jesus Christ 5. That in every thing ye are enriched by him in all utterance and in all knowledge 6. Even as the testimony of Christ was confirmed in you 7. So that ye come behind in no gift waiting for the coming of our Lord Jesus Christ 4 5 6 7. I am thankful for what you have received that you abound in the Gifts of Utterance and Knowledge as among you the Gospel of Christ was confirmed to you by the Miraculous Gifts of the Spirit which you saw and received so that you have attained to such an Eminency as fitteth you for the Perfection of all at the coming of Christ which you hope and wait for 8. Who shall also confirm you unto the end that you may be blameless in the day of our Lord Jesus Christ 8. Who will not deny you his Confirming Grace that you may be found holy and justifiable at that day 9. God is faithful by whom ye were called into the fellowship of his son Jesus Christ our Lord. 9. For God is faithful who freely called you to the State of Communion with and in Christ when you were Aliens to it and therefore will not fail you when you are called and reconciled 10. Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgment 11. For it hath been declared unto me of you my brethren by them which are of the house of Cloe that there are contentions among you 10 11. But notwithstanding all your Gifts I find cause to beseech you even by the Authority and precious Name of Christ that you will take heed of Divisions Sidings and Contentions and be as one in Mind and Judgment For I have been credibly told of your Contentions c. Note 1. That Churches and Persons of eminent Gifts may be liable to sinful Divisions and Strife 2. That Unity and Concord must improve all our Gifts if we would have them profit our selves and others 3. Therefore it must be in the Necessary things that we must unite and be of the same Mind and Judgment and not in things Doubtful and Unnecessary else it would be as vain as to beseech them to be all Men of Learning or highest Understanding 12. Now this I say that every one of you saith I am of Paul and I of Apollos and I of Cephas and I of Christ 12. I hear that you name your selves as the Followers or Party of this or that Man as if you set your Teachers and their Doctrine against one another and even Christ against his Ministers 13. Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul 13. Will ye make Christ who is our common Head and Saviour to be the Head of a Faction Or will you set Paul against Christ As if Paul had been crucified for you or you baptised into his Name Know ye not that we have no Head of the Church but Christ 14. I thank God that I baptized none of you but Crispus and Gaius 15. Lest any should say that I had baptized in mine own name 16. And I baptized also the houshold of Stephanus besides I know not whether I baptized any other 14 15 16. Though Baptizing be Christ's Ordinance I thank God that he so over-ruled my Actions that I baptised none of you but Crispus and Gaius and the Houshold of Stephanus but that it was done by others because thereby I have escaped this Scandal which might have done more harm than my Baptising would have done good Note That as Abraham and others were to bring all their Housholds with them into the Covenant who were their own and not free Servants so were those that had Housholds bound to bring all their own into Gods Covenant as far as they were able 17. For Christ sent me not to baptize but to preach the Gospel not with wisdom of words lest the cross of Christ should be made of none effect 17. For though Baptizing be within my Commission it was not that but Preaching the Gospel to convert Souls to Christ that I was most expresly and principally commissioned to And that not by such Humane Arts of Philosophy and Oratory as now pass for Wisdom lest these should carry the Praise from the Doctrine Cross and Miracles which Christ doth work by to convert the World Note how grosly they err that say That God converteth and giveth Grace by Sacraments only or rather than by Preaching 18. For the Preaching of the cross is to them that perish foolishness but unto us which are saved it is the power of God 18. For to them that thus pass for Wise Men in the World but are unsaved and perish in their Wisdom it seemeth great Folly to trust in a Crucified Christ for Salvation and suffer for him But the Power and Wisdom of God are this way eminently manifested to us who have felt its saving Efficacy on our selves and shall be saved by it 19. For it is written I will destroy the wisdom of the wise and will bring to nothing the understanding of the prudent 19. For God who is against the Pride of Man did prophesie That he would frustrate the Carnal Wisdom of ungodly Men saying I will destroy c. 20. Where is the wise where is the scribe where is the disputer of this world Hath not God made foolish the wisdom of this world 20. Doth not the Gospel of a Crucified Christ now vanquish and shame the Learned Philosophy and Oratory Heathen and Jewish artificial Learning counted the chief Wisdom And doth it not silence and shame the wrangling Logicians and shew the Folly and utter Impotency and Vanity of their Learning 21. For after that in the wisdom of God the world by wisdom knew not God it pleased God by the foolishness of preaching to save them that believe 21. For when as the World by Gods wise Permission lived in such Ignorance that they had not the Practical Knowledge of the True God but disobeyed him and worshipped Idols it pleased God by that Preaching of Christ which they count Foolishness to convert and save Believers and do that which all their Learning could not do 22. The Jews require a sign and the Greeks seek after wisdom 23. But we preach Christ
than with punishing Power to delivet any offenders to Satan as Gods Executioner on their bodies CHAP. V. 1. IT is reported commonly that there is fornication among you and such fornication as is not so much as named among the Gentiles that one should have his fathers wife 1. It is not a doubtful Fame but a credible Report that there is such Fornication among you as Civil Heathens do abhor that one should have his Fathers Wife 2. And ye are puffed up and have not rather mourned that he that hath done this deed may be taken away from among you 2. And you have made light of it and not as sensible of the Sin and Shame bewailed it that he that is impenitent in this Sin may be cut off from your Society 3. For I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath so done this deed 4. In the name of our Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ 5. To deliver such an one unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 3 4 5. For though I be absent in Body yet present in Spirit I have by the Power given me by Christ determined already when you are assembled and my Spirit with you to deliver this Man to Satan by casting him out of the Church and leaving him to Gods Executioner to inflict destructive Punishment on his Body to bring him to Repentance for the saving of his Soul Note 1. That Paul himself was the Judge 2. Yet he would do it when they were assembled for Order to shew them what they should have done 3. That it was in a Church-assembly of Men present for holy Communion and not in a Lay-Court or a Consistory of the Pastors of other Assemblies who knew not the Man nor had any special Over-sight of him 4. That Satan is Gods Executioner on the Bodies even of Christians specially of Sins to Death The Church having then no Christian Magistrates was put to appeal to God to punish Capital Crimes miraculously 5. That yet this is to save the Sinner by Repentance as well as to be a Warning to others 6. Your glorying is not good Know ye not that a little leaven leaveneth the whole lump 6. You do not well to bear up such a Man in his Sin and to make light of it The whole Church so far as it 's guilty of such a Conniving or Consent is thus defiled with Guilt and may be tempted to the like Sin 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened For even Christ our passover is sacrificed for us 7. As the Jews when they kept the Passover were to cast all Leavened Bread out of their Houses so we assemble to commemorate the Sacrifice of Christ our Paschal Lamb. Purge out of your Assemblies the old Leaven of scandalous Sins that you may approve your selves a Society acceptable to God through Christ Note 1. That as Dr. Hammond observes out of Chrysostom and Theodoret there was a Tradition that this Offender was a Bishop 2. And the Assembly was to purge the Church of such a one whoever he was by forsaking him 8. Therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth 8. Therefore let our Christian Assemblies be kept as holy Feasts before God not with the Vices of our old Natural or Heathen State nor with the odious Leaven of Naughtiness and Wickedness but with the Unleavened Bread of Purity Sincerity and Truth 9. I wrote to you in an epistle not to company with fornicators 10. Yet not altogether with the fornicators of this world or with the covetous or extortioners or with Idolaters for then must ye needs go out of the world 9 10. I did indeed write to you before in this or some other Epistle to avoid Familiarity with Fornicators Covetous Extortioners Idolaters c. I meant that you shew your abhorrence of this Sin and shame the Sinner by shunning his Company when it is unnecessary and it is in your power so to do But I meant not that you should have no Company or Converse at all with any that are such for you live among Unbelievers and cannot go out of the World 11. But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater or a railer or a drunkard or an extortioner with such an one no not to eat 11. But my Meaning and your Duty is That you shun all Company which may signifie owning or Brotherly Familiarity with any called Christians who are such scandalous Sinners that the Church and Religion may not be thought to favour them and that Shame may humble them And though it belong not to every Christian but to the Church to cast such out of Publick Societies nor to separate from the Church because such are there yet as the Church ought to purge out such so every private Man should avoid that Familiarity which is in their power even that which lieth in Friendly Eating or the like 12. For what have I to do to judge them also that are without Do not ye judge them that are within 12. For we are not authorised to call those without the Church before us to try and judge their Cases who never submitted to our Authority and are not a Scandal to the Christian Profession It is them that have consented to our Power and Discipline that you judge 13. But them that are without God judgeth Therefore put away from among your selves that wicked person 13. Those that are without the Church we must leave to the Judgment of God they are not under our Government But that wicked Person who is as one of you disown and put away from your Communion CHAP. VI. 1. DAre any of you having a matter against another go to law before the unjust and not before the saints 1. Another Scandal I hear of among you is That you go to Law against one another before Heathen Judges when you might decide your Differences among your selves How dare you do this when Heathens are unjust and will deride you 2. Do ye not know that the saints shall judge the world And if the world shall be judged by you are ye unworthy to judge the smallest matters 2. Know ye not that Christ will commit that Honour to his Saints with him to judge the World of the Ungodly And you should be all Saints your selves And if the World shall be judged by you are you not meet to decide your own little Differences 3. Know ye not that we shall judge angels How much more things that pertain to this life 3. And as Christ is the Judge of the
but I delayed as foreseeing how unpleasing it would be to have exercised the Severity among you which your Sin before Repentance required 24. Not for that we have dominion over your faith but are helpers of your joy for by faith ye stand 24. Not that we are Lords over your Faith or have any power to change it but our Preaching and Discipline is to help your Joy by casting out Sin and by stablishing you in Faith in and by which you must stand and live CHAP. II. 1 2. BUt I determined this with my self that I would not come again to you in heaviness For if I make you sorry who is he then that maketh me glad but the same which is made sorry by me 1 2. But the true cause of my delay to come to you was that having reproved you for many Sins which required sharper Censure if you had not disowned them I was not forward to grieve you by such displeasing Work and staid to hear of your Repentance For your Grief is my own and none can take it from me but your selves by your Repentance 3. And I wrote this same unto you lest when I came I should have sorrow from them of whom I ought to rejoyce having confidence in you all that my joy is the joy of you all 3. And I gave you my Reproof by a Letter thaâ— it might cause that Reformation which might prevent my Sorrow when I came my self for I ought to have joy in you as I hope also my joy is yours 4. For out of much affliction and anguish of heart I wrote unto you with many tears not that you should be grieved but that ye might know the love which I have more abundantly unto you 4. For I was so far from insulting over you or desiring your hurt that I performed that necessary part of my Office with great grief and anguish and wrote to you with many tears not delighting to grieve you but to shew my Love for your Reformation and Salvation 5. But if any have caused grief he hath not grieved me but in part that I may not overcharge you all 5. But the Grief which I had by the Sins of some particular Persons I am far from charging on all the Church 6. Sufficient to such a man is this punishment which was inflicted of many 6. The Churches Censure and Rejection of such a Sinner is as much Punishment as I judged meet Note That the Punishment was not only in the presence of Many that is the Assembly but also by many For though the Pastor had the Keys the People were consenting Executioners by avoiding Communion with the Excommunicate 7. So that contrariwise ye ought rather to forgive him and comfort him lest perhaps such a one should be swallowed up with overmuch sorrow 7. But now he is penitent ye ought to forgive and comfort him with the notice of Pardoning Mercy from God lest too much sorrow overwhelm him Note That Sorrow for Sin may be too much and it is so when it swalloweth us up and doth more hurt than good 8. Wherefore I beseech you that ye would confirm your love towards him 8. I that judged him for his Sin now absolve him and intreat you in Love to receive him 9 For to this end also did I write that I might know the proof of you whether ye be obedient in all things 9. I wrote to you to cast him out to exercise your Obedience and so I now do to take him in 10. To whom ye forgive any thing I forgive also for if I forgave any thing to whom I forgave it for your sakes forgave I it in the person of Christ 10. As â—oâ— forgive him and desire his Restoration â—o do I And I absolâ—e him by Christs Authority as his Minister for your own Good and Comfort Discipline being for the Churches good 11. Lest Satan should get an advantage of us for we are not ignorant of his devices 11. For we know that Satan hath his Stratagems and would turn our Justice and Discipline to our hurt either by too much dejecting the Sinner or by exasperating and dividing the Church And we would not be over-reached by him The Means are for the End 12. Furthermore when I came to Troas to preach Christs gospel and a door was opened unto me of the Lord 13. I had no rest in my spirit because I found not Titus my brother but taking my leave of them I went from thence into Macedonia 12 13. At Troas I had great Encouragement in my Ministry but not hearing of you by Titus disquieted me c. 14. Now thanks be unto God which always causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place 14. To God I give Thanks who causeth me to rejoice in the Success of my Ministry for Christ and whereever I come communicateth to Men the Knowledge of his Gospel 15. For we are unto God a sweet savour of Christ in them that are saved and in them that perish 16. To the one we are the savour of death unto death and to the other the savour of life unto life 15 16. For our Service to God is an acceptable Sacrifice for the sake of Christ both about them that are saved and them that perish to them that abuse and reject the Gospel to their own destruction and them that are converted and saved by it For God will be glorified in both and accepteth our Ministry to both notwithstanding the various Success 16 17. And who is sufficient for these things For we are not as many which corrupt the word of God but as of sincerity but as of God in the sight of God speak we in Christ 16 17. So great is this Work that neither I nor any is sufficient for it in our own Strength without Gods suitable Help and Grace But I have the Conscience of my Sincerity that I do not as do the Corrupters of the Word of God but I speak the things of Christ in truth as God inspired me and as in his sight CHAP. III. 1. DO we begin again to commend our selves or need we as some others epistles of commendation to you or letters of commendation from you 1. And seeing the Reputation of our Persons is so needful to the Ends of our Ministry let me expostulate with you why you should hearken to them who make it needful to vindicate our selves Am I a Stranger to you Do I need as some others to be recommended to you by other Mens Letters Or by your Letters to be recommended to other Churches Do I not bring with me the Proof of mine Apostleship 2. Ye are our epistle written in our hearts known and read of all men 2. Your own Conversion by my Ministry which is the rejoicing of my Heart is more than a Commendatory Epistle and this may be read of all that know you 3. For as much as ye are manifestly declared to be the
supply the Saints Necessities but also cause them to give thanks to God who sendeth them his Mercies by the Hands of Men. 13. Whilst by the experiment of this ministration they glorifie God for your professed subjection unto the gospel of Christ and for your liberal distribution unto them and unto all men 13. The distribution of your Gift will be a convincing Experiment to the Jews that the Gentiles are converted to a loving Union with them and are sincerely subject to the Gospel and that your Faith is not barren but effectual and fruitful 14. And by their prayer for you which long after you for the exceeding grace of God in you 14. And it will provoke them to pray for you who greatly value you for the abundant Grace of God which sheweth it self by such evident Fruit. 15. Thanks be unto God for his unspeakable gift 15. And as Gifts and Grace Wealth and willing Minds are all the unspeakable Gifts of God to him we return our chiefest Thanks CHAP. X. 1. NOw I Paul my self bes eech you by the meekness and gentleness of Christ who in presence am base among you but being absent am bold toward you 2. But I beseech you that I may not be bold when I am present with that confidence wherewith I think to be bold against some which think of us as if we walked according to the flesh 1 2. And having pleaded with you for the poor Christians in Judea let me next speak for my self Though some among you report that my bold Speech to you is onely by Letters and that my Presence is contemptible I will by this Letter also use the Meekness and Gentleness which is according to the Command and Example of Christ in beseeching you not to put me to use that Boldness that else I must do against them that calumniate my Ministry as Carnal and Self-seeking 3. For though we walk in the flesh we do not war after the flesh 3. For though we yet dwell in the Body our Ministry and Life are not from Carnal Principles to Carnal Ends nor by Carnal Means 4. For the weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds 4. For it is not Bribes or Swords or outward Violence but more powerful Arms by which we batter and cast down the Fortresses of Sin and Satan 5. Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ 5. It is not Mens Estates or Bodies that we conquer by Fines Imprisonments or Captivity but even the Conceits Opinions and Imaginations of Mens Minds the Logick of Cavillers the Philosophy of Opposers the Pride of Jews and Gentiles and all their Misapprehensions of the Christian Verity and Opposition against it and bringing their Thoughts and Minds into subjection to Christ 6. And having in a readiness to revenge all disobedience when your obedience is fulfilled 6. And tho we call not for Fire from Heaven to revenge our selves and gratifie our Passions yet when the Church is setled in their Obedience so that the Wheat may be separated from the Tales God who hath furnished me with Authority will not deny me Ability to inflict such Penalties as he judgetâ— fit for the Impenitent by delivering them to Satan 7. Do ye look on things after the outward appearance if any man trust to himself that he is Christs let him of himself think this again that as he is Christs even so are we Christ 7. Do you judge by Mens outward Appearance and Ostentation and judge of me by the meanness of my Garb and Bodily Stature and Aspect If it be Pretence of any Gifts or Authority from Christ which puffeth up these Men let them consider whether we have not as much of these from Christ to shew as they 8. For though I should boast somewhat more of our authority which the Lord hath given us for edification and not for your destruction I should not be ashamed 8. If I should say that I can shew more Authority from Christ than they can I should not be ashamed as unable to prove it Yet we pretend to none that is destructive and hurtful to the Church or any of the Brethren but onely to such Power as is to edifie and do good 9 10. That I may not seem as if I would terrifie you by letters For his letters say they are weighty and powerful but his bodily presence is weak and his speech contemptible 9 10. I will not seem to terrifie you by Letters contrary to what I say in presence Though my Accusers say that my Bodily Presence and Speech are contemptible and not answerable to my Letters Note That Tradition tells us That Paul according to his Name was a Man of a very little Stature and his Voice answerably small and it may be that hence they raised this Report of his Presence and Speech 11. Let such an one think this that such as we are in word by letters when we are absent such we will be also indeed when we are present 11. But let such believe that when I come my Deeds shall he as awful as my Words are Note That the thing which Paul would have his Accusers fear was that by the miraculous Gift of the Holy Ghost they should speed as Elâ—mâ—s did 12. For we dare not make our selves of the number or compare our selves with some that commend themselves but they measuring themselves by themselves and comparing themselves amongst themselves are not wise 12. I will not imitate them in Self-commendation and Comparisons but it is their folly and self-deceit to measure themselves by their own self-conceit and compare themselves with their own Followers not knowing the Grace of God in others 13. But we will not boast of things without our measure but according to the measure of the rule which God hath distributed to us a measure to reach even unto you 13. But I will not boast of any thing done beyond the Province and Measure of Gifts assigned and vouchsafed to us of God as those that would reap the praise of other Mens Labours but of that which God hath really done by us of which your selves are part of our Witnesses 14. For we stretch not our selves beyond our measure as though we reached not unto you for we are come as far as to you also in preaching the gospel of Christ 14. You know that when I extend my boasting even to you that I boast not of that which I never performed For you are my Witneses as being the Fruits of my Ministry 15. Not boasting of things without our measure that is of other mens labours but having hope when your faith is increased that we shall be enlarged by you according to our rule abundantly 15. I boast not of Labour in another Mans Province and of other Mens Performance as these do But I hope that the increase of
Christ 1 2 3. Paul an Apostle not of Men nor called by Men but by Christ from Heaven and by his Revelation attested by the Power of God the Father who raised him from the Dead and all the Brethren with me to the Churches of Galatia we wish Grace and Peace from God the Father and our Lord Jesus Christ Note That Paul mentions not the Church of Galatia but the Churches every City that had Christians like our Corporations having then a Church not then put down to settle one onely Church called Diocesane in stead of multitudes 4. Who gave himself for our sins that he might deliver us from this present evil world according to the will of God and our Father 5. To whom be glory for and ever Amen 4 5. Who by dying for our Sins designed to call us out of the World and save us from the Temptations Vices Examples and Practices of wicked worldly Men. To him be Glory for ever and ever Amen 6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel 6. I marvel that you who voluntarily received the Truth from me are so soon turned from the Gospel of the Grace of Christ to another Doctrine contrary to this Grace as if it were the Gospel 7. Which is not another but there be some that trouble you and would pervert the gospel of Christ 7. Which is far from being Christs Gospel contrary to my Preaching as they pretend but it is the Doctrine of Men that would trouble you and would pervert the Gospel of Christ 8. But though we or an angel from heaven preach any other gospel unto you then that which we have preached unto you let him be accursed 9. As we said before so say I now again If any man preach any other gospel unto you then that ye have received let him be accursed 8 9. But I pronounce and repeat it If I yea or an Angel from Heaven if any Man pretend to preach to you any other Gospel than that which we have preached or you received let him be Anathema renounce him as an excommunicate accursed Person Note 1. That there is no other Gospel to be expected besides that communicated to us by the Apostles and recorded in the Scripture The Dream of a more perfect Gospel of the Holy Ghost is wicked 2. That this Gospel hath fuller Evidence than if an Angel spake from Heaven and is to be believed before and against such an Angel 3. That it is the Peoples Duty to reject and forsake any Teacher that would bring another Gospel or pervert this Not as Church-Governours but as Subjects of Christ that must be loyal to him and save themselves 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not be the servant of Christ 10. Do I now preach the Doctrine of Men on Mans Authority to please Men or the Word of God by his Authority to please him Am I the Messenger and Preacher of Man or of God Which do I serve and seek to please For if I please Men as their Servant I am none of Christs Servant 11. But I certifie you brethren that the gospel which was preached of me is not after man 11. I would have you know that the Gospel which I preach is not Humane from Man nor on Mans Authority nor to gratifie the Will or Wordly Interest of Man 12. For I neither received it of man neither was I taught it but by the revelation of Jesus Christ 12. I learned it not of any Humane Teacher nor took it on Humane Authority but from Christs Revelation 13. For ye have heard of my conversation in time past in the Jews religion how that beyond measure I persecuted the church of God and wasted it 14. And profited in the Jews religion above many my equals in mine own nation being more exceedingly zealous of the traditions of my fathers 13 14. You have heard how I formerly unmeasurably persecuted and wasted the Church through excess of Zeal for the Tradition of my Fathers and Religion of the Jews c. 15. But when it pleased God who separated me from my mothers womb and called me by his grace 16. To reveal his Son in me that I might preach him among the heathen 15 16. But when it pleased God who by his free electing Grace decreed me to know Christ first my self and then preach him to the Heathens which was a kind of separating me to it from the Womb and when he called me hereto by his meer Grace 16 17. Immediately I conferred not with flesh and blood Neither went I up to Jerusalem to them which were apostles before me but I went into Arabia and returned again unto Damascus 16 17. I staid not to consult with any Man but presently preached the Gospel nor went I up to Jerusalem to learn of the Apostles there what to preach but c. 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen days 19. But other of the apostles saw I none save James the Lords brother 18 19. It was three years after before I went to Jerusalem and staid fifteen days with Peter c. Note 1. That though Luke Acts 9.26 put Paul's coming to Jerusalem near his Conversion and mention not expresly his three years absence or being in Arabia yet the brevity of the History proveth not the shortness of the Time And it was not three years after his going from Damascus but after his Conversion And Luke Acts 9.23 saith That it was after much time that he went from Damascus which belonged to Arabia so that it 's like that he spent the three years at or near Damascus and when he was escaped went presently to Jerusalem 2. And though it may seem that three years had been time enough to have satisfied the Church at Jerusalem of Paul's Conversion yet it seems that he spent that time in Arabia and Damascus to avoid the rage of his Countrymen at Jerusalem and so his remoteness occasioned their dissatisfaction 20. Now the things which I write unto you behold before God I lie not 21. Afterwards I came into the regions of Syria and Cylicia 22. And was unknown by face unto the churches of Judea which were in Christ 23. But they had heard only That he which persecuted us in times past now preacheth the faith which once he destroyed 24. And they glorified God in me Note All this Paul writeth to prove that he received not the Gospel from the Apostles or any man but immediately from Christ CHAP. II. 1. THen fourteen years after I went up again to Jerusalem with Barnabas and took Titus with me also 2. And I went up by revelation and communicated unto them that gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run
yet speaking and keeping the necessary truth or essentials of our Religion in Love and Concord in this Faith and Love may in all things grow up to greater measures by degrees even into a fuller Communion with Christ our Head and likeness to him 16. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love 16. From whom the whole Church receiveth both that vital Influence and that Conduct and Government to its own intensive and extensive increase in Love which is its spiritual Life which the natural Body doth from the Head and Heart by communication of vital and animal Spirits and Heat And this Life and Increase is received and communicated to each part from Christ by that coagmentation and due connexion of all the Members of the Church together while each keepeth his place and performeth his own Office by the exercise of Faith and Love effectually for the good of all Even as the Body is kept in Life and Health while every inferiour Part and Joynt is receptive and active according to its proper Place and Office Note There is no Text which is so plausibly wrested to maintain Popery that is One Universal Humane Government of the whole Church on Earth Monarchical or Aristocratical by Pope Council or combined Metropolitans as one Soveraignty as this It seeming to forestalled Men to speak of the Church as compacted in one Universal Policy so governed And it is a Text which must be greatly studied against Dividers and yet vindicated from Roman Perverters I. Doubtless the Text speaketh strongly for Universal Concord and not onely for an uniting of Members in several Congregations which shall each be Independent which would be but like so many Limbs cut off from the Body but for an uniting of Congregations yea of all through the World in one compacted Body And therefore all Christians must abhor Dissection and Separation or Schism II. Yet it is evident that Paul speaketh of no one Head but Christ and of no sort of Universal Soveraign on Earth as under him And indeed it is an Office that Humane Nature here is not capable of either in Monarchy or Aristocracy It 's impossible for any Church-Soveraign-Power save Divine or Angelical at least to rule the Church by Legislation Judgment and Execution all over the Earth much of it being out of our reach as the Moon is And the Church is under contrary enemy militant Civil Governours which maketh it the more impossible And the onely Pretenders have been the great Dividers and Destroyers What then is here meant and to be done for Unity Not to feign impossible Terms such as are An Vniversal Soveraignty and Multitudes of Hamane Doubtful Vnnecessary Canons which are the most effectual causes of Discord But 1. to take up with Christs own prescribed terms of Union here laid down v. 3 4 5. If Christ have not made the Laws of Church Union he is not the maker of the Church for Unity is essential to it as to a House or Body 2. To be one in Love and to repress all Tyranny that would destroy Love and Peace 3. As in the several Assemblies they must exercise the same Faith and Hope and love and worship the same God and Saviour by the same Spirit so that these Churches must live in love to each other and avoid all Discord And if any breach be made between them in Faith or Love they must use all reasonable means to heal it which is by Writing or Messengers giving to each other an account of their Faith and Practice and when need is consulting in Synods of one or of divers Nations Not that such Synods are Governours of many Churches by a Major Vote or by Metropolitan Power save as they may exercise the Magistrates Power of the Sword by his Commission which were such fit can be given only in his own Dominions out of which Synods and Metropolitans can have no Political Governing Power But the Major Vote must be regarded for Concord which is the use of Synods yet so that it prevail not against Divine Authority and Law nor against Reason or the Churches good And therefore 1. Synods are but for Counsel and Agreement 2. And General Councils impossible and neeedless it being impossible and needless that all the World have notice of the Cases of every particular Church much less that they meet for the redress 3. And when Corruption and Tyranny as under the Arrians and Papists have got the Major Vote the minor are not bound to agree with them but to dissent As the Earth is Gods Kingdom and all Kings are his Officers in their several Kingdoms but neither any one Man or many Conjunct in one Aristocracie or Council are One Soveraign Governing Power over all the Earth but only should by Consultations seek to keep the Common Love and Peace even so all Churches and Christians on Earth are Christs Kingdom or Church Universal and all True Pastors are his Officers in their several Churches but neither one Man or many Conjunct as one Political Person or Aristocracie are one Summa Potestas over all Christians on Earth but those that are within the reach and notice of each other should when it 's needful by Synods and Consultations keep up Unity of Faith and Love and all needful Concord Had not Princes been made too capable of abuse they would not take well the Doctrine of a late Learned and Triumphant Writer who tells us that tho de facto Princes do not yet they ought to unite their Power in one Council which should be the brightest Governour of them all And so 1. all Kings must be Subjects 2. Aristocracy must rule Monarchy 3. How shall all Kings from the Antipodes or over all the Earth meet 4. Who shall call them 5. Where must they meet 6. Shall they trust their Crowns to Deligate Subjects 7. What if the most be Heathens and Mahometans and most Christians Hereticks in each others account 8. If he condescend to limit this Soveraign Diet who shall limit it and how And then the Universal Soveraign is still wanting They that dare plead for no more than Vniversal Communion should have understood that Communion as such belongs but to a Community and a meer Community is no Body Politick or Governed Society but a Confederacie of Equals as to Rule With respect to God only the World is one Governed Kingdom and with respect to Christ the Church in one Ruled Body Politick But neither of them is One as united in any Vicarious Soveraign but in their several Provinces must keep Communion in Faith Love and Peace 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind 17. Therefore I charge you as from Christ that you that are Christians live not
it by skill and free utterance But some one or few that were most able for it were the ordinary Preachers And these being the ablest and of most Reputation were quickly made and called the Bishops being such Presidents and Gudes to the rest as the Presidents of Colledges of Men in the same Office Physicians Philosophers c. are or as the Chief Justice among the Judges 5. Yet all the rest were of the same Office Essentiated by Church Guidance in the Word Worship Sacraments and Discipline and were not meer Lay Men but were Ordained and Separated to the Sacred Ministry and wanted not Authority to Preach and Administer Sacraments and did these on just occasions tho the ablest did it most usually 6 And it was the part of them that were thus employd in Publick Preaching both for converting Infidels and edifying the Church who are said to be laborious in the Word and Doctrine 18. For the scripture saith Thou shalt not muzzle the ox that treadeth out the corn and The labourer is worthy of his reward 18. Note 1. That Honour here includeth Maintenance 2. That it is the labour of Church Guides which giveth them right to Honour and Maintenance 3. That the greatest Honour and Maintenance is due to them that are Laborious Preachers and Instructors of the Flock and not to them that seldom so labour much less to them that unjustly silence such 19. Against an elder recive not an accusation but before two or three witnesses 19 Seeing no private Man should believe an accusation against a Grave Ancient Person much less against a Person of the Church without sufficient proof much less must thou that art President in the Presbytery admit any publickly to defame an Elder in Office by entering his accusation against him without two or three Witnesses and much less mayst thou believe such an Accusation Note For 1. It is to be supposed that such are more unlikely to be guilty than other Men. 2. And that for their Works sake the Wicked or Reproved sort will be more malicious and forward to accuse such and they shall never want False accusers if such can but find Judges that are willing to believe them 3. And their defamation is most injurous to Religion and to the Church 20. Them that sin rebuke before all that others also may fear 20. Those that sin scandalously either openly or after reproof for private sin before two or three and repent not rebuke before the Church or Community of the People saith Dr. Hammond that others may be warned to avoid such sins and such impenitence 21. I charge thee before God and the Lord Jesus Christ and the elect angels that thou observe these things without preferring one before another doing nothing by Partiality 21. So heinous is the sin of unjust judging in a Guide of the Church and so great a mischief to the Church that I do hereby most solemnly charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these Rules of Justice without a hasty or forestalled Judgment or prejudice and that thou do nothing according to a partial inclination to one party Nâ—te 1. There are Elect Angels both as respecting Reprobate Devils and as chosen to the service of distinct Churches 2. Tho we know not just how far and when Angels are present we may so far presume of their notice of Church Affairs and their regard thereof as to adjâ—re even the Pastors of the Church to avoid sin as before the Elect Angels 3. O how heinous then is the sin of those who under the name of Bishops cast out and silence Christs faithful Ministers and are prejudiced and partial against the most Godly Christians who dare not obey all their Questionable Canons The honour of Bishops being due to them for their Work it is Satans Design to bring them into dishonour by engaging them in contrary odious work 22. Lay hands suddenly on no man neither be partaker of other mens sins keep thy self pure 22 Lay not Hands in Ordination rashly on any unworthy Candidate nor for absolution too hastily on those that profess not Repentance credibly lest thou make thy self partaker of the guilt of the sins of unworthy Ministers and unsound penitents Keep thy self pure from the sins which thou must reprove in others 23. Drink no longer Water but use a little wine for thy stomachs sake and thine often infirmities 23. Note 1. That Diet must be fitted to health and Men should know what is fittest for it To use Wine yea much Wine or strong Drink for meer Appetite instead of a little for health is sinful sensuality 2. Even then the Apostles that had the gift of Healing could not use it commonly but must help Infirmities by ordinary means 24. Some mens sins are open beforehand going before to judgment and some men they follow after 25. Likewise also the good works of some are manifest beforehand and they that are otherwise cannot be hid 24 25. I know that when the best is done Church Discipline will not cleanse out all sin It dealeth not with secret but with open sins Some Mens sins are open and proveable of which God will have the Church judge them before his Final Judgment and some Mens are unknown and those not we but God must judge And so Mens good Works and Sincerity of Repentance and Obedience are manifested to the Church to judge of and Hypocrites that counterfeit such God will open in his time CHAP. VI. 1. LEt as many servants as are under the yoke count their own masters worthy of all honour that the name of God and his doctrine be not blasphemed 1. Let all that are Servants under that Yoke whether their Masters be Christians or Heathens account it their Duty to give them all the Honour and Obedâ—ence which is due in that Relation and not think that Christianity giveth them liberty to disobey them nor despise them because of their defect of Religion Else Heathens will reproach Religion and Christ and say that we teach Men to be unfaithful disobedient and proud 2. And they that have believing masters let them not despise them because they are brethren but rather do them service because they are faithful and beloved partakers of the benefit These things teach and exhort 2. And let none despise their Masters because they are both Believer and so Brethren in Christ for Christian Brotherhood consisteth with Inequality of Place and Relation and with Subjection and doth not level Men in other things nor encourage Pride or Disobedience But such must the more willingly do Service to their Christian Masters because they are faithful and Partakers of all the same Blessings of Christianity with themselves and so more amiable and therefore should be served out of special Love and not onely for Fear or Wages These Duties are of great moment therefore teach and press them earnestly 3. If any man teach otherwise and consent not to wholesom
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
a book called the Divine appointment of the Lords Day And it needs no confutation to those that are acquainted with Church History who know that this day hath been kept holy as of Apostolical ordination and practice by the universal Church ever since the Apostles daies the hereticks themselves consenting 2. Christ owned his own day and the suffering of his banished Solitary Servant by the Communication of these extraordinary Revelations and by the extasie of Spiritual influence 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea 11. N. 1. The first sentence is out of divers Greek Copies but is before spoken is the description of Christs Eternity 2. This was written by Christs Command 12. And I turned to see the voice that spake with me And being turned I saw seven golden Candlesticks 12. To see who that voice came from which I heard 13. And in the midst of the seven candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle 13. One in the shape of a man who was a representation of Christ in splendid clothing like Aarons Note Whether it was the Angel that thus represented Christ or Christ himself who assumed this appearing shape immediately is uncertain 14. His head and his hairs were white like wool as white as snow and his eyes were as a flame of fire 15. And his feet like unto fine brass as if they burned in a furnace and his voice as the sound of many waters 14 15 Christs apparition signifieth his Innocency Glory by whiteness his terrible majesty by his fiery eyes and feet and his dreadful voice to affect all with Reverence and his foes with terror 16. And he had in his right hand seven stars and out of his mouth went a sharp two-edged sword and his countenance was as the sun shineth in his strength 16. And in his right hand were held seven Stars which signifie the Pastors of the seven Churches commissioned and upheld by him And a two-edged Sword from his mouth signified his Word sent forth with power to convert and save the Elect and to convince and condemn the obstinate rejecters And his countenance was glorious as the Sun in its clearest appearance 17. And when I saw him I fell at his feet as dead and he laid his right hand upon me saying unto me Fear not I am the first and the last 17. He laid on me his supporting hand of Love when his terrible Glory had cast me at his feet and bid me Not fear for his Glory is joyful to his Servants though terrible to his Enemies He is my Almighty Eternal God and my Hope 18. I am he that liveth and was dead and behold I am alive for evermore Amen and have the keys of hell and of death 18. I am Christ who was lately Incarnate on Earth and crucified for your sins and now live your King and Intercessor in glory and shall die no more And death and all separated Souls are in my power to be taken into Happiness or cast out 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter 19. Write these Revelations for posterity which contain what thou seest and the Exposition of some things that already exist and the Prophecy of many things to come 20. The mystery of the seven stars which thou sawest in my right hand and the seven golden candlesticks The seven stars are the angels of the seven churches and the seven candlesticks which thou sawest are the seven churches 20. Note It is a great Controversie what is meant by Angels here 1. Some say that the Prophetical phrase being primarily of proper Angels as the Guardians of the Churches yet as in their names intending the message to the Churches themselves so it is here spoken of and to the Churches but as denominated from their several Angels And this seemeth to me the most likely sense viz. To the whole Churches Pastors and People under the name of their Guardian Angels though blaming the Churches and not the Angels which should not seem strange to them who feign such good men as Timothy to be the Angels who were not guilty of the crimes here reproved Thus Augustine dâ— Doctr. Christ lib. 3. c. 30. citeth and seemeth to like Tyconius's Exposition who supposeth the whole Church meant under the Angels name 2 Others suppose the Presbytery of each Church collectively governing them are called the Angels 3. Others think that only the Metropolitans are meant as Heads of Presbyters and other Bishops 4. Dr. Hammond thinks there were Sub-Presbyters in Scripture times and so that it is Metropolitans that are here meant but such as were but single Pastors of Congregations like a Parish-Pastor now that hath not so much as a Curate unâ—er him save Deacons but was Metropolitan over many Diocesses of such single Bishops I am far from believing 1. That any such Metropolitans were then settled 2. Or that such Churches had but one Pastor 3. Or that the single Bishop of a Metropolis was blamed for the faults of many Diocesses of Churches 4. Or that the Bishops of the excellent Primitive Churches were so quickly degenerate and guilty of the crimes here mentioned specially if Timothy was one And this Exposition too grosly slurs Episcopacy But if they were but single Pastors of single Churches the difference is no great moment What he speaketh of the Apostles intending so great a change afterward as Diocesans have made requireth proof CHAP. II. 1. UNto the angel of the church of Ephesus write These things saith he that holdeth the seven stars in his right hand who walketh in the midst of the seven golden candlesticks 1. To the Pastors and Flock of the Church of Ephesus meant by the name of their Angels These things saith Christ before described and commandeth me to write them Note 1. I believe not that Timothy was their Bishop in the ordinary sense as a fixed Pastor of that Church alone but that he in his Itinerant course described in Scripture doing the work of an Evangelist was there sometime and is therefore by the Ancients called their Bishop as Apostles were called Bishops for planting and taking care for many Churches when as there is not the least proof that they appropriated any Diocesses or Churches to each as their proper charge which other Apostles might not use the same Authority with or were fixed to any 2. I believe it yet less probable that Timothy was the Angel here accused of leaving and falling from his first Love 2. I know thy works and thy labour and thy patience and how thou canst not bear them which are evil and thou hast tried them
to make Laws for the universal Church on Earth but he and to undertake it is to undertake the prerogative of Christ and to be Vice-christ by usurpation be it Pope or Councils 4. Yet the precept of observing his commands forbids not the observing of the commands of any lawful limited local rulers under him not crossing his commands Parents Masters Pastors Princes must be obeyed in their Provinces and Places even about Gods worship If men make subordinate Laws according to Christs General Laws of Love Concord Edification Order they must be obeyed as e. g. what translations of Scripture to use what Psalms Meters Tunes Gestures Time Place and abundance such like The Gospel according to St. MARK Note 1. That this is the same Mark against whom as not fit to be taken with them St. Paul sharply contended with Barnabas even to parting a sunder But it was not as charging him with any crime but as unfit to be taken with them in so long and hard a work which he before deserted 2. It is said by some to be a tradition that Mark wrote this from the Mouth of Peter but that is uncertain 3. It is questioned seeing it is only the eleven Apostles to whom Christ promised the Eminent help of the Spirit to bring all his Doctrine to their remembrance and lead them into all Truth How can we be sure that Mark and Luke who were no Apostles and had not this promise did never mistake in their writing the Gospel Ans Tho Christ promised not Infallibility to all Preachers then he promised and gave the Eminent Miraculous gifts to the Spirit to others as well as to the Apostles as appeared in Stephen Philip and others And this spirit was to sit them for the work to which they were called which his miracles by them attested 2. And the Apostles that then lived approved these writings of Mark and Luke and so did the Churches where the gifts of the Spirit did then most abound who also delivered them down to us Whether this Mark was Bishop of Alexandria or only a transient Evangelist there a while is an Historical controversie of no great Moment When Antioch had at once so many great Apostles Prophets and Teachers and no one of them then a Bishop to rule the rest as their Pastor we may well conjecture that the case of Alexandria did not much differ from that of Antioch and Jerusalem where neither James nor any one was Governour of the Apostles The Reader must not expect that I repeat at large the Paraphrases or Notes which are written on Matthew when the same History and words are by Mark repeated CHAP. I. 1. THE beginning of the gospel of Jesus Christ the Son of God 2. As it is written in the prophets Behold I send my messenger before thy face who shall prepare thy way before thee 3. The voice of one crying in the Wilderness Prepare ye the way of the Lord make his paths straight 1. c. The publick entrance of Christ on his Ministry and Preaching the glad tydings of Salvation was by the preparation of Johns Ministry Preaching Repentance to fit men for the Kingdom of the Messiah at hand which the Prophets had foretold Note Whether by the Prophets be here meant Isay and Malachi or onely Isay is a Controversie of small moment 4. John did Baptize in the wilderness and preach the baptism of repentance for the remission of sins 4. John told the Jews that the Messiah was now come and brought Pardon and Salvation to all that received him and therefore perswaded them all to Repent that they might be Pardoned and fit Members of his Kingdom and Baptized those that Professed this 5. And there went out unto him all the land of Judea and they of Jerusalem and were all baptized of him in the river of Jordan confessing their sins 5. The generality of the people longing for the promised Messiah were glad of this News that he was Come and thronged to John Confessing their Sins and Professing Repentance and were Baptized by him 6. And John was clothed with camels hair and with a girdle of a skin about his loyns and he did eat locusts and wild honey 6. N. This kind of Eremetical Life and Abstinence is overvalued by them who place Merit or Perfection in it and is unjustly vilifyed by some who know not of how great use it is some persons to withdraw from worldly Vanities and Temptations 7. And preached saying There cometh one mightier than I after me the latchet of whose shoes I am not worthy to stoop down and unloose 7. N. Christ and his Servants are patterns of Humility But Satan and his servants are known by Pride 8. I indeed have baptized you with water but he shall baptize you with the holy Ghost 8. My Baptism doth but prepare you but his shall power out the Spirit on the Baptized 9. And it came to pass in those days that Jesus came from Nazareth of Galilee and was baptized of John in Jordan 9. N. Qu. Did Christ Profess Repentance for the Remission of Sins If not how was he capable of Johns Baptisme Answ He was not Baptized to the same uses as other men but as owning Johns Baptisme and the Coming of the Kingdom of God As a General will wear the same Colours with his Soldiers though theirs signifie subjection to him 10. And straitway coming up out of the water he saw the heavens opened and the Spirit like a dove descending upon him 10. See on Matt. 3. 11. And there came a voice from heaven saying Thou art my beloved Son in whom I am well pleased 11. N. God from Heaven Preached the Gospel at Christs Baptisme 12. And immediately the spirit driveth him into the wilderness 13. And he was there in the wilderness forty days tempted of Satan and was with the wild beasts and the Angels ministred to him 12.13 N. 1. To conquer Temptations is to conquer Satan 2. Angels brought him meat at the end of the Forty days 14. Now after that John was put in prison Jesus came into Galilee preaching the gospel of the kingdom of God 14. That the Kingdom of God was coming 15. And saying The time is fulfilled and the kingdom of God is at hand repent ye and believe the gospel 15. The promised time of the Messiahs appearing is Come Repent and believe this glad-tidings 16. Now as he walked by the sea of Galilee he saw Simon and Andrew his brother casting a net into the sea for they were fishers 17. And Jesus said to them Come ye after me and I will make you to become fishers of men 18. And straitway they forsook their nets and followed him 16. c. See on John 1.40 and Matt. 4.18 19. And when he had gone a little further thence he saw James the son of Zebedee and John his brother who also were in the ship mending their nets 20. And straitway he called them and they left their father Zebedee in