deciding Publick Judges But mis-judging will excuse no Injury Qu. XIII What sort of Debt is sinful Verse 8. Ans It is Injustice not to give every Man his due if we are able And to promise or borrow what we know we cannot pay or when we acquaint not the Lender with the weakness and doubtfulness of our Estate that the hazard may be by his own cosent is to defraud him and is a Stealing of one of the worst sorts Qu. XIV Verse 13. When is Provision for the Flesh unlawful Ans When it is sought more to satisfie its Appetite or Lust or inordinate Desires than to strengthen and fit us and others for our Duty to God and Man CHAP. XIV 1. HIm that is weak in the faith receive you but not to doubtful disputations 1. And as your subjection to Government is necessary to a life of Christian Love and Concord so also is the mutual forbearance and reception of such brethren as are weak in the Faith and differ in disputable tolerable points Therefore see that you receive such to your Love and Communion without searching their Opinons and racking them by doubtful disputations about the points wherein they differ 2. For one believeth that he may eat all things another who is weak eateth herbs 2. For instance one truly believeth that all meats are now lawful another either thinks that he should not live on the Life and Flesh of his fellow Creatures or that he should at least abstain from that which by the Law of Moses was forbidden This is his weakness 3. Let not him that eateth despise him that eateth not and let not him which eateth not judge him that eateth for God hath received him 3. Let not him that understandeth that eating all things is lawful set at nought or vilifie him as a humorous scrupulous fool who is of another opinion and thinks it unlawful to eat flesh as many are too apt to do and let not him that dare not eat such Flesh or Meat forbidden by Moses's Law take him for an ungodly sinner that doth otherwise nor separate from him as prophane For God that is most holy and hateth all sin yet receiveth both these sorts and therefore so must you if you will Please God 4. Who art thou that judgest another mans servant To his own master he standeth or falleth Yea he shall be holden up for God is able to make him stand 4. Dost thou know thy self while thou so judgest others Who art thou a sinful man that thou presumest to judge and condemn Gods Servants It is his Sentence and not thine to which they shall stand or fall as justified or condemned and these differences shall not hinder God's acceptance of him and his Salvation for God that is just and merciful can justifie confirm and save him 5. One man esteemeth one day above another another esteemerh every day alike Let every man be fully perswaded in his own mind 5. So one Man makes Conscience to keep the Jewish Feasts and Fasts Another knoweth that Christ hath abrogated them Let every one labour as well as he can to know God's Will and then be true to his upright Conscience as knowing that he may not in these things follow the judgment of others against his own which he thinks is according to the mind of God whom he intendeth herein to obey 6. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord be doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks 6. He that maketh Conscience to keep such Days and not so to eat he intendeth it as an Act of Obedience to God and so doth he that is contrarily minded and both of them pray for Gods acceptance and give him thanks And dare you for such things discourage or reject Men that as they are able study to please God Is pleasing God so light in your esteem 7. For none of us liveth to himself and no man dieth to himself 7. For we are all convinced that we are not our own and therefore may not do what we list our selves and fit our practice to carnal self-interests but to the pleasing of the Will of God as all Men die at his Will and into his Hands and not their own 8. For whether we live we live unto the Lord or whether we die we die unto the Lord Whether we live therefore or die we are the Lords 8. For our lives are of God and must be for him to do his Will and when we die his Will therein is done in which we must contentedly acquiesce For living and dying we are his 9. For to this end Christ both died and rose and revived that he might be Lord both of the dead and living 9. For this being the very end of Christs dying rising and reviving that he might be Lord of all both dead and living who shall presume to take the governing or judging power out of his Hands and take Mens Souls and Consciences from subjection to him and expect to be obeyed or pleased before him 10. But why dost thou judge thy brother Or why dost thou set at nought thy brother For we shall all stand before the judgment seat of Christ 10. Why then doth one Party call their Brethren sinners or prophane for not being against such lawful things as they call unlawful And why do the other part vilifie their Brethren for Conscionable scrupling and avoiding such a lawful thing Do you not all know our common imperfection of Knowledge and that we have no authority for such Judgment or Contempt And are you not afraid thus to usurp the Judgment which belongs to Christ and fear lest he will judge you for your uncharitableness to his Servants 11 12. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God So then every one of us shall give account of himself to God 11 12. God hath told us in his Word that he will be first obeyed and pleased before all Men It is he that is our supreme absolute Lord and to him we must all give our great account and from him receive our final doom And would you wish any then to obey or humour you when he is perswaded that it displeaseth God and would condemn him Or will you anticipate God's Judgment and tempt Men out of the fear of sinning by your fallible censures or contempt 13. Let us not therefore judge one another any more but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way 13. Let not us therefore Pastors or Neighbours thus uncharitably judge or use each other for such tolerable differences in things that are done Conscientiously as for God But instead of this discouraging Conscience and the fear of sin let this be your
become such as have need of milk and not of strong meat Note 1. Men ought to grow in knowledge according to the time they have to learn 2. Many after long Teaching are ignorant and must be taught again the same things which they have long ago heard 3. God's Oracles have Principles which must be first learnt 13. For every one that useth milk is unskilful in the word of righteousness for he is a babe 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil 13 14. Milk is the dyet for Babes and plain things for young and dull Christians harder things will but hurt them These are for them that by long study and practice have got preparatory knowledge and a habit of quick clear and sound discerning Truth and Errour Good and Evil. Note 1. People must be taught but according to their capacity 2. Harder things in Divinity must be taught them that have learned the easier and are fit for them But by hard things is not meant unnecessary curiosities of humane Arts nor unprofitable words or triffling controversies But 1. A more clear distinct and satisfying knowledge of the Evidence of the truth and sense of the Essentials 2. A more orderly knowledge of their method and mutual dependance as one Systeme that as in a Table or Scheme we may set each member in its proper place 3. A more extensive knowledge of the useful consequences of the Essentials and Principles CHAP. VI. 1. THerefore leaving the principles of the doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God 2. Of the doctrine of baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment 1 2. Therefore supposing the Principles of Christian Doctrine I now pass over such discourse and will go to lead you to some additional knowledge belonging to the more perfect not now discoursing of these Principles as to men that have not received them I mean 1. Repentance and Conversion from a state of Death and from Infidelity and a wicked ungodly life 2. A lively belief and trust in God the Father Son and Holy Ghost 3. The preparatory Baptism of John and the Baptism of Christ which constituteth us professed Christian what profession is prerequisite in the Adult and what Covenant it solemnizeth what Duties it binds us to and what Benefits it delivereth and sealeth 4. The great Gift to Christ's Apostles and Ministers of Authoritative Imposition of hands by which the same Holy Ghost was given to others and Miracles wrought for the confirmation and propagation of the Christian Faith 5. The certainty of a Resurrection and future Life including the Immortality of Souls 6. The final Judgment which will sentence men to their everlasting state and use them accordingly 3. And this will we do if God permit 3. And so I will now pass to some additional further Truths by God's assistance 4. For it is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost 5. And have tasted the good word of God and the powers of the world to come 6. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh put him to an open shame 4 5 6. I will not now go back to Preach Regeneration to you that profess to be already regenerate though you are tempted to Apostacy For it is impossible for those that were illuminated to believe in Christ and were baptized and have not only heard of the signal Gifts of the Holy Ghost from Heaven but have themselves had an experimental tast thereof and been themselves partakers of the Holy Ghost as well as seen his miraculous Gifts in the Church and have had an inward experimental tast of the truth and goodness of the Gospel and the powerful preparations and hopes of the World to come If they shall really lose all this and fall from the belief of Christianity to regenerate or renew these men again to saving Repentance seeing after believing Christ to be the Messiah they are turned to take him for a Deceiver and Blasphemer and consent to the pretended Justness of his Crucifixion and so expose him by slander to the same reproach as his Crucifiers did Note 1. That the Apostle speaketh of no other falling away but to Infidelity denying Jesus to be the Christ 2. That it is not Temptation to Unbelief nor a degree of Unbelief mixt with Faith or doubting that he speaketh of but a forsaking and renouncing Christ 3. He speaketh not of the meer denyal of the Tongue in a passion or fear but of the renouncing Christ by heart and tongue 4. He speaketh not of the act of a man in madness or melancholy who is not himself but of a man's deliberate act that hath free use of reason 5. He speaketh of no Infidels or total Apostates but those that had themselves been partakers of the signal Gifts of the Holy Ghost and were convinced by experimental gust of the Truth 6. Therefore it must be noted that not only truly holy persons but abundance if not the greatest part that did but so believe as to imbody with the Church had then one sort or other of these miraculous or rare Gifts for Confirmation of the Gospel which made Christ Matth. 7. bring in the workers of iniquity as wonder-workers in his name and Paul Gal. 3.3 4 5. appealeth to the quarrelsom Galatians which way they had the Spirit and Miracles 7. That this must needs be the same Blasphemy of the Holy Ghost which Christ pronounceth unpardonable For they who had not only seen the Miracles but had the Holy Ghost themselves for some such wonders could not doubt of the matter of fact whether such Miracles were extant or not So that there was no possible way for such to turn Infidels but by believing that this Witness of the Spirit of Miracles was a false deceiving Testimony of Satan and not God's Testimony And this was the Blasphemy against the Spirit Mat. 12. 8. That it is not all that is here meant that such are not to be absolved by the Church which ought but to fore-judge as God will judge as far as they can But that also such can never truly be regenerate and saved 9. The reason is because God giveth Faith by means and the Witness of the Spirits signal Gifts is the last means for proof that God will give them and they that after receiving this reject it by such Blasphemy are forsaken by the Grace of the Spirit whom they blasphemously renounce 10. Crucifying Christ afresh importeth charging him to deserve Crucifixion as guilty of the deceit and blasphemy for which he was crucified So that none that believe not the Spirit 's Miracles in fact
For though he speak never so high and excellent Mysteries no Man that knoweth not that Language understandeth him 3. But he that prophesieth speaketh unto men to edification and exhortation and comfort 3. But he that intelligibly applieth Gods Word to the Hearers speaketh so as conduceth to their Edification and Exhortation and Comfort which are the Ends of your Assemblies 4. He that speaketh in an unknown tongue edifieth himself but he that prophesieth edifieth the church 4. It is supposed that he that speaketh in a Language unknown to the People understandeth it himself and so may be edified himself For the Spirit of God did not move Men to speak like Parrots they knew not what But he that by Gods Spirit instructeth and exhorteth others edifieth the Church for which End you meet 5. I would that ye all spake with tongues but rather that ye prophesied for greater is he that prophesieth then he that speaketh with tongues except he interpret that the church may receive edifying 5. I would you had all such knowledge of Languages as is useful to propagate the Gospel But I more wish as Moses that all the Lords People were Prophets that is inspired to speak wisely and zealously the Will of God to Men. For he is the Greatest in the Church who is most Edifying and that is he that prophesieth more than he that speaketh strange Language unless he interpret it to the Churches Edification 6. Now brethren if I come unto you speaking with tougues what shall I profit you except I shall speak to you either by revelation or by knowledge or by prophesying or by doctrine 6. What the better will you be for speaking Languages to you except I either reveal to you something immediately from God or open to you some Truths which you knew not before or fâ—om God urge you to some needful Duty or Doctrinally expound to you the Matters of Faith and Obedience recorded in the Gospel 7. And even things without life giving sound whether pipe or harp except they give a distinction in the sounds how shall it be known what is piped or harped 7. Even the sound of lifeless things as Musical Instruments being used for some signification are useless if by distinction their signification be not perceptible 8. For if the trumpet give an uncertain sound who shall prepare himself to the battel 8. You may learn this of Soldiers how vain the unintelligible Sound of the Trumpet is 9. So likewise you except ye utter by the tongue words easie to be understood how shall it be known what is spoken for ye shall speak into the air 9. So if you speak not intelligibly to the Hearers what the better are they You do but speak into the air 10. There are it may be so many kinds of voices in the world and none of them is without signification 10. Even the Voices of Birds and Beasts have their useful significancy to Man and to one another much more of Men. 11. Therefore if I know not the meaning of the voice I shall be unto him that speaketh a barbarian and he that speaketh shall be a barbarian unto me 11. Therefore what I understand not is of no mor use to me than to a Barbarian of another Language 12. Even so ye for as much as ye are zealous of spiritual gifts seek that ye may excel to the edifying of the church 12. Therefore as you much desire Spiritual Gifts prefer those that most edifie and seek them not for vain glory 13. Wherefore let him that speaketh in an unknown tongue pray that he may interpret 13. Let him that hath the Gifts of Languages pray for the Gift of edifying Interpretation 14. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitful 14. If I pray in an unknown Tongue my Spirit prayeth but others understand me not and cannot profitably join with me 15. What is it then I will pray with the spirit and I will pray with the understanding also I will sing with the spirit and I will sing with the understanding also 15. Therefore when I pray or sing by the Gift of unknown Tongues I will also pray and sing intelligibly for edification 16. Else when thou shalt bless with the spirit how sholl he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest 16. If others join not with thee it is but a private Exercise and not a Church-exercise And how shall the Vulgar join by consent and say Amen to what they do not understand 17. For thou verily givest thanks well but the other is not edified 17. Thy Thanksgiving is a good Work but what is another or the Church the wiser for it 18. I thank my God I speak with tongues more than you all 18. I thank God he hath given the Gift of more Languages to me than to any of you 19. Yet in the church I had rather speak five words with my understanding that by my voice I might teach others also then ten thousand words in an unknown tongue 19. Yet in the Worshipping Assembly which is the Church I prefer a few intelligible Words which may teach others before all that can be said for ostentation and are unintelligible 20. Brethren be not children in understanding howbeit in malice be ye children but in understanding be men 20. Be not like Children that lâ—ve unedifying Gingles but imitate them in harmlesness but as Men value and use that which increaseth Wisdom and Understanding 21. In the law it is writen With men of other tongues and other lips will I speak unto this people and yet for all that will they not hear me saith the Lord. 21. It is spoken in Isaiah 14.11 by God That with Men of c. to shew their hardheartedness that would neither hear their own Prophets nor Strangers sent to them by the Providence of God 22. Wherefore tongues are for a sign not to them that believe but to them that believe not but prophesying serveth not for them that believe not but for them which believe 22. So that the miraculous Gift of Languages is to convince Unbelievers of that which the Church believeth already But Prophetical opening the Doctrine of Christ for further edification is appointed for them that are already Believers 23. If therefore the whole church be come together into one place and all speak with tongues and there come in those that are unlearned or unbelievers will they not say that ye are mad 23. Surely you should not meet or worship God scandalously like mad Men But if the whole Church do meet in one place as Churches then did and all speak in unknown Tongues the Unlearned and Unbelievers will take you all for mad Phanaticks 24. But if all prophesie and there come in one that believeth not or one unlearned he is convinced of all he is judged of all 24. But if all that speak do by Gods Spirit
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
3 4. Note 1. When Christ cometh to save men it casts the world into disturbance 2. The first that was troubled and rose up against Christ was the King because his cross interest was greatest 3. All Jerusalem is troubled with the King 5. And they said unto him In Bethlehem of Judea for thus it is written by the Prophet And thou Bethlehem in the land of Judah art not the least among the Princes of Judah for out of thee shall come a Governour that shall rule my people Israel 5 6. Note Bethlehem was the City of David's birth and of Christ's The Prophecy is in Mic. 5.2 a clear Prophesie of Christ but thou Bethlehem Ephratah tho thou be little among the thousands of Judah Thousands had their proper rulers yet out of thee shall he come forth unto me that is to be Ruler in Israel whose goings forth have been from of old from the days of Eternity 7. Then Herod when he had privily called the wise men enquired of them diligently what time the Star appeared 8. And he sent them to Bethlehem and said Go and seek diligently for the young child and when ye have found him bring me word again that I may come and worship him also 7 8. N. His malice contrived to have made use of the wise men to further his cruelty cloaking it with hypocrisie 9. When they heard the King they departed and â—o the Star which they saw in the East went before them till it came and stood over where the young child was 9. Note How this differed from other Stars and how it moved and directed them is not to be clearly apprehended by us at this distance of time and place who saw it not 10. When they saw the Star they rejoyced with exceeding great joy 10. They greatly rejoyced that God thus renewed their direction N. Some ancient Fathers thought that this Star was an Angel He maketh his Angels Spirits and his Ministers a flame of fire 11. And when they were come into the house they saw the young child with Mary his mother and fell down and worshipped him and when they had opened their treasures they presented to him gifts gold and frankincense and myrrhe 12. And being warned of God in a dream that they should not return to Herod they departed into their own countrey another way 11 12. They did their homage as sent by God And then God defeated the malice of Herod 13. And when they were departed behold the Angel of the Lord appeared to Joseph in a dream saying Arise and take the young child and flee into Egypt and be thou there till I bring thee word for Herod will seek the young child to destroy him 14. And when he arose he took the young child and his mother by night and departed into Egypt 13 14. N. God could have cut off Herod or secured Christ by other ways or miracles But to shew that he will not make miracles ordinary but work by usual means Christ must fly into Egypt a land of Heathen Enemies to be saved from the King and People of Israel such flight was not unlawful 15. And was there till the death of Herod that it might be fulfilled that was spoken of the Lord by the Prophet saying Out of Egypt have I called my Son 15. Note Whether the Prophet Hos 11.1 understood this of any more than Israels first deliverance from Egypt the Holy Ghost looked further and meant more even the case of Christ 16. Then Herod when he saw that he was mocked of the wise men was exceeding wroth and sent forth and slew all the children that were in Bethlehem and all the coasts thereof from two years old and under according to the time which he had diligently enquired of the wise men 16. Note Interest and malignity conjoyned made this King stick at no inhumane bloudy cruelty Innocency was no defence against him 17. Then was fulfilled that which was spoken by Jeremy the Prophet saying 18. In Ramah was there a voice heard lamentation and weeping and great mourning Rachel weeping for her children and would not be comforted because they are not 17 18. Tho it was another case that the Prophet meant God's Spirit might look to this Or the words may signifie This case was much like to that mentioned Jer. 31 15. and so speak but an allusion 19. But when Herod was dead behold an Angel of the Lord appeared in a dream to Joseph in Egypt 20. saying Arise and take the young child and his mother and go into the land of Israel for they are dead who sought the young childs life 21. And he arose and took the young child and his mother and came into the land of Israel 22. but when he heard that Archelaus did reign in Judea in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets he shall be called a Nazarene 19 c. Note 1. Still Christ is preserved by avoiding mens rage 2. The Jews called Christ a Nazarite from that place of his dwelling but he was truly Netser the branch and a Nazarene devoted to absolute purity of Whom Sampson's Order was a Type described also Numb 6. Lam. 4.7 Amos 2.11 12. This seemeth the sence by allusion CHAP. III. 1. IN those days came John the Baptist preaching in the Wilderness of Judea 2. And saying Repent ye for the Kingdom of Heaven is at hand 1 2. In those daies John as a Prophet inspired by God Baptized upon preaching in the Wilderness of Judea that the Kingdom of the Messiah long looked for was now just at hand and therefore they should by true Repentance be prepared for its Entertainment N. 1. It s called the Kingdom of Heaven because it is a Theocracy a Special Government of God by a saviour sent from Heaven to lead men to Heaven as distinct from the prophane Kingdomes of the World who look but to humane power and Laws and bodily prosperity 2. That of Mal. 3.7.2 3. Was here fulfilled The Jews longed for Christs coming supposing it would have exalted their Nations in temporal prosperity but could not endure him when he was for humility spirituality and a heavenly Kingdom 3. Tho repentance be always a duty it s specially necessary to our special and great mercies and our assurance of pardon by a saviour A purified mind and life are suitable to the consolation of Christ and the indwelling of the comforting Spirit 3. For this is he that was spoken of by the Prophet Esaias saying The voice of one crying in the Wilderness prepare ye the way of Lord make his paths streight 3. It was John that Isaiah prophesied of and foretold what his preaching should be Tho it be grace that prepareth for further grace mans duty must be used thereunto and
World and the Flesh will strive hard against both But Grace will conquer and make all a delight 3. Fewer turned Christians then than did after Christs ascension But if most on earth perish how little is the earth to the vast and glorious regions of the blessed 15. Beware of false Prophets who come to you in sheeps cloathing but inwardly they are ravening wolves 16. Ye shall know them by their fruits Do men gather grapes of thorns or figs of thistles 15 16. And you must expect the temptation of Teachers falsly pretending Divine inspiration and authority they will come to you with enticing pretences as speaking for God for truth for godliness for your salvation for order peace c. but mischief and hurtfulness is in their heart and design And if you think their pretences too hard for you to confute look to the tendency and effects Thorns and thistles prick and hurt and Grapes and Figs are sweet and nourishing If their Counsel and their practice be hurtfull and destroying they are Wolves and not of God Their bloudy jaws and teeth will bewray them tho in sheeps cloathing If they would draw you to wickedness or turn you from a sober just and holy life or if instead of Love and Peace and doing good they are for hatred contention cruelty oppression unjust silencing excommunicating and persecuting by these fruits you may know them N. Tho every cruel wicked man is not a false teacher nor every man is to believed in all his Doctrines who is loving and godly Yet 1. that doctrine that tendeth to do more hurt than good is naught 2. And usually God teacheth the meek and loving and holy persons all necessary truth and forsaketh most the understanding of the wicked proud and worldly And tho not meer ornamental accomplishments yet the saving gifts of the Spirit go together that is Illumination and holy love and obedience and peace And who can be confident that Gods Spirit teacheth those men the truth above others whom he never taught the knows necessary duties of love peace justice holiness and temperance When their lives tell us that they serve the Devil its hard to believe that they are inspired of God as extraordinary men tho they may preach the truth for reputation and advantage 1. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit 19. Every tree that bringeth not forth good fruit is hewn down and cast into the fire 20. Wherefore by their fruits ye shall know them 17 18 19 20. As the man is so will he do Therefore by the badness of their fruit you may know that they speak not from the Spirit of God Note That Christ giveth us not this Rule to know ordinary Priests and Preachers Doctrine by For when Rulers and Countreys own sound Doctrine wicâ—ed worldly men will own it for preferment and worldly ends But it is to trie Prophets by who pretend to the Spirits inspiration He that is not ruled by the Spirit is not like to be inspired by the Spirit 2. And tho this hold true as to all wickedness yet the fruit that Christ specially meaneth is hurtfulness As the names of Wolves Thorns and Thistles shew 3. If a good man speak or do ill it is because he is not perfectly good but partly bad For instance The Papal Church pretendeth to the infallible guidance of the Spirit when Pope and Councils agree which is To Prophetical Inspiration beyond the meer improvement of theiâ— own knowledge How shall we know whether their pretence be true 1. We find that they cherish ignorance by forbidding the reading of the Scripture in a known Tongue without a License and praying in a Tongue not understood 2. We find that they divide the Christian world by laying its Unity and Peace on impossible terms even a multitude of their own Canons 3. We find they are adversaries to Catholick love by damning all the Christian world save their own Sect and keeping up their Church and Religion by bloudy Doctrines Inquisitions and Massacres 4. And that it is a worldly interest that is thus managed These being all Wolâ—ish Thorny hurtful fruits disprove their pretence to the Spirits infallibility But it being their interest to be for the Deity Christianity and Immortality of Souls in that they may own the truth And if the Reformed Churches have had some errours it is because they are but of imperfect knowledge and reformation 21. Not every one that saith to me Lord Lord shall enter into the kingdom of heaven but he that doth the will of my Father which is in heaven 21. It is not verbal professions and pretending to the Spirit or to be Orthodox or to be better than others nor is it formal worshipping God as the Hypocrites do nor honouring me with the lips and knee alone that will save any one but it is only the holy obedient beliver that shall be saved 22. Many will say to me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderful works 23. And then I will profess to them I never knew you depart from me ye that work iniquity 22 23. Many will then plead not only that they were Bishops or Preachers in the Church but even that they Prophesied and wrought miracles in my name to whom I will say Depart from me all you that lived wickedly whatever you said or did in my name I never owned you nor will I save you 24. Therefore whosoever heareth these sayings of mine and doth them I will liken him to a wise man who built his house upon a rock 25. And the rain descended and and the flouds came and the winds blew and beat on that house and it self not for it was founded on a rock 24 25. He that heareth believeth and obeyeth that which I have now taught you is like a wise man c. Note The obedient believer is the only wise man that buildeth the hopes of his salvation on a sure foundation 26. And every one that heareth these sayings of mine and doth them not shall be like â—ed to a foolish man who built his house on the sand 27. And the rain descended and the flouds came and the winds blew and beat upon that house and it fell and great was the fall of it 26 27. Note 1. Ungodly men that hear Christs Gospel and obey it not are fools and build their hopes of Salvation as on the sands 2. All mens Religion and hopes shall be tried as a house by Storms whether it be well founded and built or not 3. Grievous will be the overthrow of the religious hopes of all hypocrites and ungodly livers 28 29. And it came to pass when Jesus had ended these sayings the people were astonished at his doctrine For he taught them
But he that overcometh all these trials and holds out in faith and patience to the end shall be saved 23. But when they persecute you in this city flee ye into another For verily I say to you you shall not have gone over the cities of Israel till the Son of man be come 23. But it is your duty so far to preserve your selves for further service as to flee from Persecutors to go Preach elsewhere so it be not when you have any greater obligation to the contrary than your lives be worth And I tell you you shall not have gone over all the Cities of Israel in the performance of this work that I lay upon you till they shall see the Messiah in his own person openly owning his Office and preaching to them as such himself N. This hard Text is variously expounded 1. Some say that the Romans destruction of Jerusalem is Christ's coming here meant 2. Others say that it is his coming by Constantines Conversion to set up Christianity in power and honour and that the meaning is that the Cities of Judea shall not be all converted till then 3. Others say it is Christ's coming to Judgment or say others to call the Jews at his personal Reign till when they will not be generally converted 4. It seems to me more probable that it is own open declaring himself to be the Christ and that his Kingdom is come For 1. he yet preached but much like John that the Kingdom of God the Messiah is at hand 2. And he did not yet bring his own Disciples to confess it it being after extorted from Peter Mat. 16. and he highly praised for confessing him 3. And he forbad Peter and those he healed and the very Devils to confess him 4. So that properly his Kingdom began at his Exaltation even his Resurrection Ascensior and sending down the Spirit 5. There is another Exposition of some that think he meant Tho I send you from me now let not my absence discourage you I will be with you again before you have gone over all the Cities As if he spake of their return to him at their next meeting 24 25. The disciple is not above his Master nor the servant above his Lord. It is enough for the disciple that he be as his Master and the servant as his Lord if they have called the Master of the house Belzebub how much more shall they call them of his houshold 24 25. You are not greater or better than I It 's enough if you be used but as I am If they say that I work by Belzebub what words or false accusations be so bad which you may not expect that are my followers 26. Fear them not therefore for there is nothing covered that shall not be revealed and hid that shall not be known 26. Therefore fear not their false accusations or their threats For there is nothing now covered with false pretences reasonings or slanders which shall not be uncovered and truly opened and not any thing hidden by fraud or force which shall not be made known 27. What I tell you in darkness that speak ye in light and what ye hear in the ear that preach ye upon the house tops 27. What I speak to you alone or in Parables that publish fearlesly to all the world 28. And fear not them which kill the body but are not able to kill the soul but rather fear him who is able to destroy both soul and body in hell 28. Your bodies are mortal and must die and God may suffer men to kill them But fear not men that can do no more nor can kill or undo the soul that is immortal But fear God and offend not him who can destroy both body and soul in hell 29. Are not two Sparrows sold for a farthing and one of them shall not fall to the ground 30. But the very hairs of your head are all numbred 29 30. If Gods providence dispose of the least motions and events of the least of his Creatures such as a poor Sparrow is will he not take care of you that are his Children Yea he regardeth every hair of your heads how much more your lives and souls 31. Fear ye not therefore ye are of more value than many Sparrows 31. Trust God and fear not men For he that made you better than Sparrows will regard you accordingly 32 33. Whosoever therefore shall confess me before men him will I confess also before my Father which is in Heaven But whosoever shall deny me before men him will I also deny before my Father which is in Heaven 32 33. Note 1. By confessing Christ is meant open owning him as our Lord and Saviour what ever we suffer by it 2. To be owned by God through Christ our advocate is the great interest that we should first secure 34. Think not that I am come to send peace on earth I came not to send peace but a sword 35. For I am come to set a man at variance against his Father and the daughter against her mother and the daughter in law against her mother in law 36. And a mans foes shall be they of his own houshold 34 35 36. Think not that the coming of the Messiah is to settle Israel in power and bring all Nations to subjection or peaceable confederacy with them and to set my disciples in a state of prosperity you must expect the contrary that by owning me and my doctrine your very friends and kindred will turn your enemies Parents and Children will hate and persecute you and out of your own houses will arise your most dangerous enemies 37. He that loveth father or mother more than me is not worthy of me and he that loveth son or daughter more than me is not worthy of me 37. And let not this turn you off For if you love Father or Mother Son or Daughter more than me and would forsake me rather than be forsaken or persecuted by them you are not capable of being my true Disciples such as I will save 38. And he that taketh not his cross and followeth after me is not worthy of me 38. And he that if he be put to it will not follow me under the cross and suffer a shameful Death rather than deny me or forsake faith and godliness is not a true Christian nor qualified for salvation nor will I own him in the day of Judgment 39. He that findeth his life shall lose it and he that loseth his life for my sake shall find it 39. He that will save his life by denying me or by any sin shall lose it for he shall lose everlasting life and shall die as well as others and perhaps as soon And he that is put to death for faith and righteousness hath not lost his life whenas death is but his passage to life everlasting 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me 40. And seeing you are my
the priests in the temple profane the sabbath and are blameless 3 4 5. Your strictness and your accusation of my Disciples are but from your ignorance of the Scripture Have ye not read that hunger justified David and his company for eating the consecrated Bread which else none but the Priests might lawfully eat And that the Priests in the temple labour on the Sabbath and break the outward rest of the day which would be profanation did not the Temple service justifie it 6. But I say to you that in this place is one greater than the temple 6. But if the Temple service can justifie labour I am greater than the Temple and my service and authority can justifie it 7. But if ye had known what this meaneth I will have mercy and not sacrifice ye would not have condemned the guiltless 7. If instead of ignorant preciseness for Ceremonies you had but learnt the true meaning of God in his preferring mercy before Sacrifice you would not have thought that Ceremonies and externals are commanded men for their hurt and must be observed against mercy to our selves or others Gods commands are all for mans good and he maketh not externals and ceremonies for a snare to hurt men You would not have censured the guiltless as sinners had you understood this Note This twice repeated most openly condemneth the Papal Church Government 8. For the Son of man is Lord even of the sabbath-day 8. And as Moses's Law was but to lead men to Christ in whom it is fulfilled so it cannot bind any against him and his authority and saving work for which works sake all things are delivered into his hands even the Law and Sabbath of which he is Lord. 9 10. And when he was departed thence he went into their Synagogue And behold there was a man who had his hand withered and they asked him saying Is it lawful to to heal on the sabbath-day that they might accuse him 9 10. Note That the ceremonial outward strictness of hypocrites is used to ensnare and hurt those that are not of their mind 11. And he said to them What man shall there be among you that shall have one sheep and if it fall into a pit on the sabbath-day will he not lay hold on it and lift it out 11. Will you not draw a sheep out of a pit on the Sabbath-day if you have but one 12. How much then is a man better than a sheep wherefore it is lawful to do well on the sabbath-days 12. It is lawfull to prefer and do a greater duty before a less 13. Then saith he to the man Stretch forth thy hand and he stretched it forth and it was restored whole like as the other 14. Then the Pharisees went out and held a council against him how they might destroy him 13 14. Note That it is part of the Religion of Hypocrites to destroy men for doing the greatest good against their Laws 15. But when Jesus heard it he withdrew himself from thence and great multitudes followed him and he healed them all 16. And charged them that they should not make him known 15 16. Note 1. It is a duty to avoid the hands of Murderers and Persecutors unless when our sufferings are like to do more good than our lives 2. Christ forbid them making him known partly to avoid the envy and rage of persecutors and partly because the time was not yet come till all his works set together with his Resurrection and Spirit should make up a full proof 17 18. That it might be fulfilled which was spoken by Esaias the prophet saying Behold my servant whom I have chosen my beloved in whom my soul is well pleased I will put my Spirit upon him and he shall shew judgment to the Gentiles 19. He shall not strive nor cry neither shall any man hear his voice in the streets 20. A bruised reed shall he not break and smoaking flax shall he not quench till he send forth judgment unto victory 21. And in his name shall the Gentiles trust 17 c. In all this he fulfilled what was prophesied by Isaiah Behold c. Him whom I have selected for this work of Salvation in whom I am well pleased as fulfilling all my will He shall have the fulness of the Spirit and he shall teach the Nations the way of Truth and Righteousness He shall not subdue men by tumults violence or wars but as the Prince of Peace and Grace he shall deal gently with the weak and cherish the least degree of goodness and pardon the faults of the penitent and not use severity of Justice till he have gathered his Church out of the world and overcome and judged his final enemies And it is he in whom all nations shall be blessed 22. Then was brought to him one possessed with a devil blind and dumb and he healed him insomuch that the blind and dumb both spake and saw 23. And all the people were amazed and said Is not this the son of David 22 23. This people were so astonished to see his works that they said Sure this is the Messiah the son of David 24. But when the Pharisees heard it they said This fellow doth not cast out devils but by Beel-zebub the prince of the devils 25. And Jesus knew their thoughts and said to them Every kingdom divided against it self is brought to desolation and every city and house divided against it self shall not sâ—and 26. And if Satan cast out Satan he is divided against himself how then shall his kingdom stand 24 c. The Pharisees could not deny the matter of fact it being notorious and therefore they had no shift left for their unbelief but saying that All such works are not of God The Prince of Devils to deceive the people giveth him power to cast out devils and do his miracles But Christ said If the Devil have a Kingdom he hath wit to preserve it Is it the Devils work to do good to mens Souls and Bodies If holy doctrine and casting out 〈◊〉 and healing the diseased be against Satan 〈…〉 then he is against himself if he be 〈…〉 Kingdom City or House will not stand 〈…〉 â—â—vidâ—d and fight against it self 27. 〈…〉 â—â—â—zâ—bub cast out devils by 〈…〉 â—â—â—en cast them out therâ—â—ore 〈…〉 be your judges 28. But if I cast out devils by the Spirit of God then the kingdom of God is come unto you 27 28. And if you think me a Conjurer and confederate with Satan what say you of your own Countreymen my Disciples who cast them out by the power they receive from me Are they all conjurers too Therefore they shall be witness against your unbelief and blasphemy But if all this be certainly done by me by no less power than the Spirit of God you should see that this is Gods attestation to me and that his Kingdom is come in which the Messiah is to conquer Satan and destroy his works 29. Or else how can one enter
3. Or Peter himself But no doctrinal controversie dependeth on it For all three are certain truths 1. No doubt but primarily Christ is the Rock on which the Church is built 2. And no doubt but Faith and Confession being the condition of our part in Christ the Church is so far built thereon 3. And no doubt but the Apostles are called Foundation stones on which the Church is built and therefore Peter whose name importeth it and was a chief speaker among them as the foreman of a Jury 2. Though the Powers of Hell may seem to prevail as they did over Christ while he was on the Cross they are then next an overthrow themselves 19. And I will give to thee the keys of the kingdom of heaven and whatever thou shalt bind on earth shall be bound in heaven and whatever thou shalt loose on earth shall be loosed in heaven 19. And hereafter I will make thee a ruling Steward over my Church as it is Gods Kingdom on earth preparatory to the Heavenly Kingdom of Glory and the due administration of thy office by these Keys of Power shall be the ordinary way to Heaven and a forerunner of the finall Justification of the Faithful and of the final condemnation of the Impenitent and ungodly whom by my doctrine and the due application of it thou bindest over to my judgment Note As Peter was the foreman or speaker in their common confession so by Peter the promise is made to them all And to them all Christ after gave this power But he never made Peter governour of the rest of the Apostles Much less the Pope 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ 20. N. Because this honour was reserved chiefly 1. To the time of the accomplishment of all the evidences by his Resurrection and Ascension and giving of the Holy Ghost 2. And to the work of the Spirit then on the Apostles by which they were suddenly advanced to a fitness for this work above what they attained by Christs personal teaching them on earth 21. From that time forth began Jesus to shew to his disciples how that he must go to Jerusalem and suffer many things of the elders and chief priests and scribes and be killed and be raised again the third day 21. Note 1. This Christ did 1. To make them know that he knew things to come 2. And to make them know that it was not to reign as an earthly King that he was sent 3. And to prepare them to bear his sufferings and not to expect fleshly prosperity by him 2. It was the Poor that followed Christ and the Rulers and Teachers that crucified him 22. Then Peter took him and began to rebuke him saying Be it far from thee Lord this shall not be unto thee 22. Peter contradicted him saying God forbid Lord favour thy self and expose not thy self to this Note 1. The flesh is ready to suggest fleshly counsel and to oppose all that tends to suffering 2. We have need to be fortified against temptations of loving friends as well as enemies 23. But he turned and said to Peter Get thee behind me Satan thou art an offence to me for thou savourest not the things that be of God but those that be of men 23. He lookt at him with displeasure and said to Peter I say to thee as I did to the Devil when he tempted me Get thee behind me for thou doest the work of Satan the adversary in tempting me for self-preservation to violate my Fathers command and my undertaking and to forsake the work of mans Redemption and Salvation As thy counsel savoureth not the things that be of God his will work and Glory but the things that be of men the love of the body and this present life so it signifieth what is in thy heart take heed lest this carnality prevail Note 1. All things must displease us that displease God and are against his interest and the good of man 2. Even the best men and nearest friends may by temptation and errour be made Satans instruments to do his work in some particulars of great moment 3. Good men do the Devils work oft times when they know it not but verily think it is all for Christ 4. No love or respect to mens nearness or goodness must draw us to flatter them in sin or to speak lightly of it we must not mince it or extennate it because good men commit it we must lay it home on them that would by justifying it make it pass for duty Lest the name of Good men should serve Satan more effectually than men of known wickedness can do 5. It is no railing on just occasions to tell tempting friends and godly men or Ministers that they are doing the Devils woâ—k and are instead of Devils to the tempted To hinder us in Gods work and mens Salvation is to be Satans to us O how many Satans then are called Reverend Fathers who silence and persecute men for Gods work as the whole course of the Papal Discipline and worship manifesâ—â—th 7. It is carnal savouring worldly and fleshly interest too much and the things of God the Soul and Heaven to little which is the common cause of the sinful counsels and course even of Sacred men 24. Then said Jesus to his disciples If any man will come after me let him deny himself and take up his cross and follow me 25. For whoever will save his life shall lose it and whoever will lose his liâ—e for my sake shall find it 24. Christ took this occasion to preach self-denial to his Disciples saying Let him that will be my Disciple and follow me and expect Salvation by me resolve to deny his carnal self and self-interest and resign himself to me as being not his own but mine Not making the cross but patiently taking and bearing it when it is laid upon him and follow me by sufferings unto glory For this is the method determined by God that whoever resolveth to save his life and not be undone in the world to avoid sin this man shall finally lose his life and life eternal And whoever will lose his life rather than by sin to forsake me and his duty shall find that life with felicity in heaven which he lost on earth N. Christs peremptory terms of Salvation are to prefer it and him before our lives 26. For what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul 26. Will it not be an ill bargain to gain all the world for a short time to the flesh and lose ones own Soul and its happiness for ever And what will compensate the loss of the Soul For what price would you sell its happiness N. 1. Men hath a Soul that liveth when he leaveth this world 2. It were a mad bargain to sell a mans Soul for all that this world
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
cast in unto the offerings of God but she of her penury hath cast in all the living that she had 1 2 3 4. See on Mark 12.41 42. God judgeth not of our Service by the bulk 5. And as some spake of the temple how it was adorned with goodly stones and gifts he said 6. As for these things which ye behold the daies will come in the which there shall not be left one stone upon another that shall not be thrown down 5 6. See Matth. 24. 7. And they asked him saying Master but when shall these things be and what sign will there be when these things shall come to pass 7. Note Corrupt Nature is more desirous to know things to come than to prepare fâ—r them by present duty 8. And he said Take heed that ye be not deceived for many shall come in my Name saying I am Christ and the time draweth near go ye not therefore after them 8. Take you more care of your selves than to know the time and be not deceived by false Christs and false Prophets 9. But when ye shall hear of wars and commotions be not terrified for these things must first come to pass but the end is not by and by 10. Then said he unto them nation shall rise against nation and kingdom against kingdom 11. And great earthquakes shall be in divers places and famines and pestilences and fearful sights and great signs shall there be from heaven 12. But before all these they shall lay their hands on you and persecute you delivering you up to the synagogues and into prisons being brought before kings and rulers for my Names sake 13. And it shall turn to you for a testimony 9 10 11 12 13. See Matth. 24. Note Christ did not draw in Disciples with the hopes of prosperity It shall be your Witness or Martyrdom to divulge the Gospel and condemn unbelievers 14. Settle it therefore in your hearts not to meditate before what ye shall answer 15. For I will give you a mouth and wisdom which all your adversaries shall not be able to gain-say nor resist 14 15. Note It is Christ in Heaven that giveth Grace and Gifts to his Servants on Earth by his Spirit 16. And ye shall be betrayed both by parents and brethren and kinsfolks and friends and some of you shall they cause to be put to death 17. And ye shall be hated of all men for my Names sake 18. But there shall not an hair of your head perish 16 17 18. Ye shall be no losers by all your sufferings You shall be preserved till you are ripe for your full reward 19. In your patience possess ye your souls 19. While you keep your Innocence and Patience you keep your Souls from danger and loss 20. And when ye shall see Jerusalem compassed with armies then know that the desolation thereof his nigh 21. Then let them which are in Judea flee to the mountains and let them which are in the midst of it depart out and let not them that are in the countreys enter thereunto 22. For these be the daies of vengeance that all things which are written may be fulfilled 20 21 22. Jerusalem's Calamity shall be so great that all that will be safe must the from it 23. But wo unto them that are with child and to them that give suck in those daies for there shall be great distress in the land and wrath upon this people 24. And they shall fall by the edge of the sword and shall be led away captive into into all nations and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled 23 24. Till the Heathens be turned Christians themselveâ— in Constantine's days and then Jerusalem shall be restored and be the dwelling of Christians 25. And there shall be signs in the sun and in the moon and in the stars and upon the earth distress of nations with perplexity the sea and the waves roaring 26. Mens hearts failing them for fear and and for looking after those things which are coming on the earth for the powers of heaven shall be shaken 27. And then shall they see the Son of man coming in a cloud with power and great glory 28. And when these things begin to come to pass then look up and lift up your heads for your redemption draweth nigh 25 26 27 28. See Matth. 24. Judgment though slow is sure and terrible 29. And he spake to them a parable Behold the fig-tree and all the trees 30. When they now shoot forth ye see and know of your own selves that summer is now nigh at hand 31. So likewise ye when ye see these things come to pass know ye that the kingdom of God is nigh at hand 29 30 31. The Kingdom of God is the Reign of the Messiah destroying Satan's Kingdom beginning indeed at his Resurrection but notable as Catholick upon the great conversion of the Gentiles specially when Emperours owned Christ the Jews being partly destroyed and partly converted and at last perfected in glory 32. Verily I say unto you This generation shall not pass away till all be fulfilled 33. Heaven and earth shall pass away but my words shall not pass away 32 33. Till the Jews be destroyed and the Gentiles begin to receive the Gospel through the World 34. And take heed to your selves lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life and so that day come upon you unawares 35. For as a snare shall it come on all them that dwell on the face of the whole earth 34 35. Either the ruine of the Jews shall suddenly come on all that Land or the day of Judgment on all the World And our duty is to be always ready and therefore to avoid sensuality and worldliness which is unreadiness 36. Watch ye therefore and pray always that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of man 36. A life of obedient watching against sin waiting for Judgment and constant Prayer is our Gospel-worthiness to escape God's Judgments and our preparation for a comfortable meeting our Judge 37. And in the day-time he was teaching in the temple and at night he went out and abode in the mount that is called the mount of olives 38. And all the people came early in the morning to him in the temple for to hear him 37 38. Note They could not silence him 1. Because it was the Jews Law that Prophets and great Teachers should speak freely 2. And the Romans limited their Power 3. And they feared the multitude of his hearers CHAP. XXII 1. NOw the feast of unleavened bread drew nigh which is called the passeover 2. And the chief priests and Scribes sought how they might kill him for they feared the people 1 2. The feast of unleavened Bread was the day of the Passover and seven days after 3. Then entred
was not there neither his Disciples they also took shipping and came to Capernaum seeking for Jesus 22 23 24. How earnest did these persons seem in following Christ 25. And when they had found him on the other side of the Seas they said to him Rabbi when camest thou hither 26. Jesus answered and said to them verily verily I say unto you Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled 25. N. It seems these were a very poor sort of people that would follow Christ for Barley Bread 27. Labour not for the meat that perisheth but for that meat which endureth to everlasting life which the Son of Man shall give you for him hath God the Father sealed 27. Labour first and chiefly for the food which endureth to everlasting Life even the Spirit of Holiness renewing you by the Gospel and an union with me who am the Bread of Life which I will give unto all true Believers to which use God hath sent and sealed me by fulness of the Spirit and Power But trust God for bodily food while you labour for it but in the second place N. The words have a comparative signification Labour not is Labour lesâ— or but subordinately 28. Then said they to him what shall we do that we may work the works of God 28. What is that Labour for the everlasting Life which God requireth of us What must we do for it 29. Jesus answered and said unto them This is the work of God that ye believe on him which he hath sent 29. This is your first and great work which God requireth that you believe on me whom God hath sent and take me for your Teacher and Saviour that I may guide and sanctifie you and teach you your further duty in order to fit you for everlasting Life 30. They said therefore to him What sign shewest thou then that we may see and believe in thee what dost thou work 31. Our Fathers did eat Manna in the desart as it is written He gave them Bread from heaven to eat 30. If thou wouldst have us believe in thee convince us yet by further Miracles Canst thou procure us Bread from Heaven as Moses did N. 1. Strange that they should call for more Miracles when they newly came from seeing one 2. It was a feeding Miracle that these expected which might gratifie their flesh as well as their faith 32. Then Jesus said to them verily verily I say to you Moses gave not that bread from heaven but my Father giveth you the true bread from heaven 33. For the bread of God is he which cometh down from heaven and giveth life to the World 32. It was not Moses that gave you the true Bread from Heaven Manna and other Types did but fore-signifie me who am the true Bread which my father giveth you from Heaven whence I come called Bread because I give life to the World 34. Then said they to him Lord evermore give us this bread 34. N. Their carnal minds had carnal desires and understood Christ accordingly 35. And Jesus said to them I am the bread of Life he that cometh to me shall never hunger and he that believeth on me shall never thirst 35. As your bodies live by food so he that cometh to me by true Faith and is united to me shall have by me true spiritual everlasting Life and shall have all his necessities of hunger and thirst satisfied 36. But I say to you that ye also have seen me and believe not 36. But I know your hearts that many of you that have seen my Miracles and thus crowd after me for the strangenesâ— and novelty yet are no true believers 37. All that the Father gâ—veth me shall come to me and him that cometh to me I will in no wise cast out 37. All that the Father hath given to me as fully resolved to save them shall believe and take me for their Saviour I come not into the World upon an uncertainty of success I have undertaken the effectual saving of those that are given me by the Father to be certainly saved All those will come to me and I will refuse none that by obedient trust doth come to me 38. For I come down from heaven not to do my own Will but the Will of him that sent me 38. For I come not at random or on any selfish temporal design but to fulfill my Fathers will who will give the Kingdom to his selected Flocks N. It is a troubling controversie how Christ is said to come down from Heaven His humane Nature was never there and his Divine removeth not thence and is every where To pass by their opinion who say it is a middle super-angelical first created Nature between the Divine and Humane that came down I answer that the Divine is said to come down not by a substantial removal or change of place but by a transcendent influx and operation on the Humane Nature of Christ Men may talk in the dark how they please but it 's certain that that Divine Essence is every where without inequality or existence and is no more in Christs Humane Nature as to essential presence than he is every where But as he is said to be in Heaven because there he operateth by glorious refulgency and love to the glorified so he is more eminently and peculiarly united to the Manhood of Christ for and by a more eminent and peculiar operation on the Humane Nature As the Sun is more in the Eye than in the Hand or Foot more in the Plants that it quickneth than in the Stones so is the Godhead in the Humane Nature of Christ And so the Godhead came down from Heaven as the Sun doth when it shineth in at our Windows or on a burning glass or rather as it animateth Plants 39. And this is the Fathers will who hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day 39. And it is the special Commission which I have from my Father that I should effectually save all these his chosen and raise them up to life everlasting 40. And this is the will of him that sent me that every one who seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day 40. And it is my Fathers will that every one by notice of the evidence of my truth truly believeth on me shall have everlasting Life to which first here begun I will raise him at the last 41. The Jews then murmured at him because he said I am the bread which came down from heaven 42. And they said Is not this Jesus the Son of Joseph whose Father and Mother we know How is it then that he saith I come down from heaven 41. N. This difficulty stalled their Faith not knowing the mystery of Christs Person and Incarnation 43. Jesus therefore answered
him that sent me 45. And he that seeth me seeth him that sent me 44. To believe in me is not to take my own testimony but Gods that sent me and so is ultimately to believe on him And it is Gods power that you see when ye see my works 46. I am come a light into the world that whosoever believeth on me should not abide in darkness 46. The world is in darkness and I am sent to be their Light and Teacher to bring them out of it even from the darkness of Atheism Heathenisms Infidelity and unrighteousness 47. And if any man hear my words and believe not I judg him not for I came not to judg the world but to save the world 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judg him in the last day 47. It is not the work that I came for into the world to accuse men as their enemy for rejecting my Word The final rejecters of it will be condemned but not so much by my accusation as by the evidence of Truth and Divine Attestation in the word which they rejected N. It is usual in the Gospel for a comparative negation to be expressed positively as I judg him not that is not chiefly care not Labour not for the food that perisheth that is comparatively let it be least and last Many such there are 49. For I have not spoken of my self but the Father which sent me he gave me a commandment what I should say and what I should speak 50. And I know that his commandment is life everlasting whatsoever I speak therefore even as the Father said unto me so I speak 49 50. It is not the meer word of me as a man but Gods word spoken by me by his command which I have preached And his Word is the cause of and guide to everlasting life N. Christ as man was under a peculiar Law of mediation proper to himself CHAP. XIII NOW before the feast of the Passover when Jesus knew that his hour was come that he should depart out of this world unto the Father having loved his own which were in the world he loved them unto the end 1. The foreknowledge of his approaching departure to the Father caused him in this special manner to shew his love to his disciples 2. And Supper being ended the devil having now put into the heart of Judas Iscariot Simons son to betray him 2. N. Sin is the off-spring of a wicked heart and the devil together 3. Jesus kowing that the Father had given all things into his hands and that he was come from God and went to God 4. He riseth from Supper and laid aside his garments and took a tower and girded himself 5. After that he powred water into a bason and began to wash the disciples feet and to wipe them with the towel wherewith he was girded 3. Jesus knowing that he was presently to take possession of his universal dominion and return to God from whom he came did humble himself to this work of LOVE and SERVICE for an example to them He riseth from Supper c. N. What is meant by Christs coming from God is before opened 6. Then cometh he to Simon Peter and Peter saith unto him Lord doest thou wash my feet 7. Jesus answered and said unto him What I do thou knowest not now but thou shalt know hereafter 6 7. N. 1. We must not refuse Gods Mercies on pretence of humility or unworthiness 2 We must obediently submit to those commands and dealings of God the reason of which we cannot yet understand because it is Gods will and we shall understand them hereafter 8. Peter saith unto him Thou shalt never wash my feet Jesus answered him If I wash thee not thou hast no part in me 9. Simon Peter saith unto him Lord not my feet only but also my hands and my head 8 9. N. 1. It was Peters rashness to resolve against that which he understood not 2. Christ washeth all that have part in him from the guilt and filth of sin 3. It 's lawful and a duty to change a purpose taken up upon mistakes and to break that word which did but express such a purpose There are three sorts of affirming words 1. Assertious saying This or that is true or is not true To violate these wilfully is Lying and in witness bearing it is a heynous Sin We must assert nothing but truth 2. Promises Which if made to God are Vows if to man it giveth them right to what what we promise These bind us as far as we had power to make them And if we had such power and it be about lawful things we may not break them without his consent to whom the promise was made or some one that hath full power over him in that concern 3. There is a Pollicitation or rather a bare utterance of a mans resolution As This or that I will do or give c. This ever in all rational men supposeth many conditions As if God will if I live and be able If the change of things alter not my case If I find not my Reason mistaken c. No Christian may be supposed to say I will do this whether God will or not whether I live or die whatever befal me or though I find that my Reason is an error As in all such cases it is a duty to change a resolution so it is a duty to go against that word by which we exprest our Resolution to change mind word and work for the better is a duty So Peter doth here 10. Jesus saith to him He that is washed needeth not save to wash his feet but is clean every whit and ye are clean but not all 11. For he knew who should betray him therefore said he Ye are not all clean 10 11. The washing of the feet only may be as sufficient a ceremony to signifie your cleansing as if I had washt you all over I have done this according to the custome of this Countrey where with going bare leg'd the feet gather dust to shew you that as you have need of daily cleansing from the pollution that you are liable to gather from this world so I am he that condescend to cleanse you from it c. 12. So after he had washed their feet and had taken his garments and was set down again he said unto them Know ye what I have done to you 13. Ye call me Master and Lord and ye say well for so I am 14. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet 15. For I have given you an example that ye should do as I have done to you 12 13 14 15. Knowing what pride and uncharitableness mans nature is capable of and what must be the spirit and life of my Ministers I have given you this example to teach you to stoop to
therefore will not be subject to Humane Government but resisteth True Authority resisteth a needful Ordinance of God and deserveth Punishment from God and Man 3. For rulers are not a terror to good works but to the evil wilt thou then not be afraid of the power Do that which is good and thou shalt have praise of the same 3. For as God is the Ordainer of Government in general so he hath specified their Office as to the universally necessary part and bound them as his Officers to see to the Execution of his Universal Laws as the King binds Justices to execute his Laws And therefore their Office and Authority received from God is not to be Persecutors or a Terror to Good Works but to punish the Evil For God giveth no Authority against himself or his Laws If therefore thou fear this Power given of God do that which is good and it will further thy Encouragement and Praise Even Heathens by seeing to the Execution of the Law of Nature will promote Natural Virtue and suppress and punish Vice 4. For he is the minister of God to thee for good But if thou do that which is evil be afraid for he beareth not the sword in vain For he is the minister of God a revenger to execute wrath upon him that doth evil 4. And let not bad Mens abuse of Government make thee think evil of the Office For they are but God's Servants or Officers not authorised to destroy and to do mischief but to do good even to see to the Execution of God's Laws by their own and to take care of the Common Welfare But if thou do evil fear them for God hath not entrusted them with the Sword in vain much less for mischief For they are God's Officers Revengers of Sin to execute God's Wrath and Man 's on Sinners And so to resist them is to resist the Officers of God and to honour and obey them is to honour and obey God that hath authorised them 5. Wherefore ye must needs be subject not only for wrath but also for conscience sake 5. Wherefore you ought to be subject even when you may not obey not onely for fear of Punishment from Man but in Conscience of your Duty to God who ordaineth them 6. For for this cause pay you tribute also for they are Gods ministers attending continually upon this very thing 6. Therefore honourable Maintenance and Tribute is their due For they are God's Servants whose very Oâ—â—â—ce and daily Care and Labour is to do his Service for the Common Good 7. Render therefore to all their dues tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour 7. I am not perswading you to own Usurpation or to give Men that which is not their due not yet do I determine among several Claimers which is the Supreme But that you give all their proper due Tribute Custom Fear and Honour to every one to whom they are due And let not Covetousness or Disobedience hinder you 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the law 8. Discharge your Debts and give all Men the due which you owe them else you are unjust and rob them Only Love we shall still owe to one another and shall thus owe it even while we pay it And to pay this Debt of sincere Love is to fulfil all the Law to Man 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou shalt not covet And if there be any other commandment it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self 9. For all our Duty to Man is virtually comprehended in Loving them as our selves For a Man will not wrong the Life the Estate the Marriage right the Honour of himself nor falsely accuse or prosecute himself or covet from himself or those that he loveth as himself Bring Men once to this unfeigned Love and Hurtfulness Covetousness Fraud False Accusation Persecution and all Injustice will cease 10. Love worketh no ill to his neighbour therefore love is the fulfilling of the law 10. As we are not apt to hurt our selves so true Love would not hurt others in their Lives Liberties Estates or Good Names much less study to destroy them Therefore Love is the virtual fulfilling of all our Duty to them 11. And that knowing the time that now it is high time to awake out of sleep for now is our salvation nearer than when we believed 11. And we should increase in this careful discharge of our Duty of Love and Justice though in the State of Infidelity we lived in such Sins For by this time we should be better acquainted with our Duties and awaked to all conscionable performance of them we being neerer our Reward and Salvation than when we were first converted to the Faith and God expecteth now more from us 12. The night is far spent the day is at hand Let us therefore cast off the works of darkness let us put on the armour of light 12. We are now got further from our former State of Darkness We are now come to the Day-light of Illuminating Grace and under the Increase thereof The Church is growing to a more Honourable State by its Increase Let us therefore more resolvedly cast off all the Works of Heathenish Darkness and as Christ's Soldiers put on our Sacred Armour and use it as in the Day-light of Grace 13. Let us walk honestly as in the day not in rioting and drunkenness not in chambering and wantonness not in strife and envying 13. Seeing we are in the Light let us walk modestly and decently as becometh our Condition not as the Heathens in rioting and drunkenness not in lasciviousness and uncleanness and fleshly lusts not in proud selfish or covetous strife and envy 14. But put ye on the Lord Jesus Christ and make not provision for the flesh to fulfil lusts thereof 14. But let Christ his Spirit and Love his Doctrine and Example his Interest and Kingdom take you up and be to you as the Cloathing which you daily wear And do not as Carnal Men whose fleshly Pleasure and Prosperity is their choice and best that live to the said fleshly Pleasure and make provision to satisfie the Carnal Will and Lust in stead of preferring the Heavenly Treasure ANNOTATIONS Qu. I. WHat is meant here by Powers Ans Not meer Strength but Authority or Right to Govern It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Usurpers Strength may be resisted but Rightful Power or Authority may not Qu. II. Doth St. Paul determine here either of the Species or Individually who it is that hath the Highest Power Ans Not at all In those Ages and long after sometime the Senate claimed the Supremacy wholly and sometime a part of it sometime they pretended to make
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
be any praise think on these things 8. In general to conclude Be sure that you cleave to Truth against Falshood to things seemly and venerable against things shameful to things just against Injustice to things pure against Lust and Pollution to things truly amiable against deceiving Paint and flattering Allurements to things deservedly of good report and approved by Men against Scandal In a word Let all things that are truly virtuous and praise-worthy be faithfully minded and followed by you 9. Those things which ye have both learned and received and heard and seen in me do and the God of peace shall be with you 9. Practice the Doctrine which you have heard and received from me and the good Example which you have seen in me and the God of Love and Peace will be with you thus walking in Love and Peace 10. But I rejoyced in the Lord greatly that now at the last your care of me hath flourished again wherein ye were also careful but ye lacked opportunity 10. I was glad and thanked God that your Care of my Supply at last revived not that I suppose it dead before but that you lacked opportunity of sending to me rather than Will and Care of me 11. Not that I speak in respect of want for I have learned in whatsoever state I am therewith to be content 11. I mean not that I so much rejoice that my Wants were supplied For I have learned to be of a quiet and contented Mind in whatever Condition God shall bring me 12. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need 12. I know how to be in a low and poor Condition without repining and how to have Plenty without sensuality and abuse I have learn'd how to live in every Place and Case both to be fully provided and to be in hunger through poverty to abound and to suffer need and glorifie God in all 13. I can do all things through Christ which strengtheneth me 13. All this is but my Duty and Christ will strengthen me for all that he calls me to 14. Notwithstanding ye have well done that ye did communicate with my affliction 14. But this Communication for my Supply in my Suffering for the Gospel was your Duty and you did well in doing it 15. Now ye Philippians know also that in the beginning of the gospel when I departed from Macedonia no church communicated with me as concerning giving and receiving but ye onely 15. I suppose you know that this Honour of Contributing to me was due onely to you when I first had preached the Gospel in Macedonia no other Church doing the like at my departure 16. For even in Thessalonica ye sent once and again unto my necessity 16. Note How much professed Christians differ in Liberality as they do in Charity 17. Not because I desire a gift but I desire fruit that may abound to your account 17. Not that I am craving more by commending you or value most my own Supplies but I commend and desire your Fruitfulness in Good Works that it may abound to your own consolation when you must be accountable for all to God 18. But I have all and abound I am full having received of Epaphroditus the things which were sent from you an odour of a sweet smell a sacrifice acceptable well-pleasing to God 18. But I certifie you that I received your Gift from Epaphroditus and it was a very liberal Supply to me and to encourage you I add That under and through Christ the great propitiating Sacrifice such Works are the sweet Incense and Sacrifice acceptable and pleasing to God 19. But my God shall supply all your need according to his riches in glory by Christ Jesus 19. And my God who employeth me in his Work will see that you shall lose nothing by furthering his Service but out of the Riches of his Glory by Christ will give a more excellent Supply of all your Wants 20. Now unto God and our Father be glory for ever and ever Amen 20. Now to God who is Love and a Father to us through Christ be Glory for all his Mercies and for and by all his Works for ever Amen 21 22 23. Salute every saint in Christ Jesus The brethren which are with me greet you All the saints salute you chiefly they that are of Cesars houshold The grace of our Lord Jesus Christ be with you all Amen Note 1. That Christians were all then called Saints because they were by Profession and Vow devoted to God in the Covenant of Holiness and were not debauched as Multitudes now are 2. That God had his Saints even in a Heathen Persecuting Emperours Family 3. That the Grace of Christ is the Sum of all Benediction on Earth The Epistle of PAUL the Apostle to the COLOSSIANS CHAP I. 1. PAul an apostle of Jesus Christ by the will of God and Timotheus our brother 2. To the saints and faithful brethren in Christ which are at Colosse Grace be unto you and peace from God our Father and the Lord Jesus Christ 3. We give thanks to God and the Father of our Lord Jesus Christ praying always for you 4. Since we heard of your faith in Christ Jesus and of the love which ye have to all the saints 3 4. Note 1. That Faith and Love are the Sum of Religion and greater Riches than all earthly things 2. Love must extend to all Saints and not onely those that are of one Party 5. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the gospel 6. Which is come unto you as it is in all the world and bringth forth fruit as it doth also in you since the day ye heard of it and knew the grace of God in truth 5 6. Note 1. It is the Hope of Heavenly Felicity which is the End an effectual Motive of Christian Love and Duty 2. It is the true Word of the Gospel that giveth us this Hope 3. This Gospel divulged to the World is fruitful extensively in the number of Converts and intensely in their Holiness when it is so heard as to cause Men to know Gods Grace in Truth 7. As ye also learned of Epaphras our dear fellow-servant who is for you a faithful minister of Christ 8. Who also declared unto us your love in the Spirit 7 8. Note It 's like Epaphras was he by whom they were converted or at least their present Bishop 9. For this cause we also since the day we heard it do not cease to pray for you and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding 9. True Converts have need to be prayed for that they may have Spiritual and Practical Wisdom to know the Will of God 10. That ye might walk worthy
For it is sanctified by the word of God and prayer 4 5. For all that God hath made for Food is good and clean and not to be refused as in kind unlawful if it be received thankfully as from Gods Gift to fit us for his Service For to such as do thus it is more than lawful even a sanctified Means to sit them to serve God Gods Word allowing and giving it them and Prayer craving his Blessing to that end 6. If thou put the brethren in remembrance of these things thou shalt be a good minister of Jesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained 6. These things thou must suggest to the Brethren as their Teacher that thou maist approve thy self a good Minister of Christ bred up in sound Faith and Doctrine c. 7. But refuse profane and old wives fables and exercise thy self rather unto godliness 7. But as for the Jewish and Heretical Fancies of Abstinence from Marriage and Meats and the idle Reasons from Tradition or Pythagorean Dotage which they give for them avoid them and let it be thy Business to preach promote and practise plain Doctrine and Duties of Godliness and guide the Flock therein 8. For bodily exercise profiteth little but godliness is profitable unto all things having the promise of the life the now is and of that which is to come 8. For no Corporal Austerities or Exercises in Religion must be overvalued The best of them are of small Profit in comparison of that Godliness which consisteth in Spiritual Exercises of Faith Hope Love and their Expressions But this true Spiritual substantial Godliness is profitable to all that we can justly desire having from God the Promise of all the Good of this Life which is meet for us and we meet for it and of that which is to come after this Life is ended 9. This is a faithful saying and worthy of all acceptation 10. For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men specially of those that believe 9 10. And what I say of the Promise to Godliness for this Life and that to come is a Truth most sure and of greatest moment and worthy of our greatest acceptation For it is on the belief of this that we labour strive and suffer trusting on the Goodness and Promises of God who is Life and the Lord of Life and as their Saviour giveth the Mercies of this Life and that to come as Men are fitted for each to all Men all Good being from him to all the World But eternal Good being by his Promise secured to all true Believers which others reject when it is offered them for temporal Good 11 12. These things command and teach Let no man despise thy youth but be thou an example of the Believers in word in conversation in charity in spirit in faith in purity 11 12. These things teach commandingly as necessary with Authority And so behave thy self that thy Youth expose thee not to Contempt Be thou an Example in whom all the Believers may see how they should live in thy Speech and thy Conversation in Love and Spirituality in sound Faith and spotless Purity 13. Till I come give attendance to reading to exhortation to doctrine 13. Till I come be diligent in Reading the Scripture privately for thy self and publickly to Expound it to the Church to apply it by Exhortation and sound Doctrine 14. Neglect not the gift that is in thee which was given thee by prophecy with the laying on of the hands of the presbytery 14. Neglect not diligently to use and improve those Eminent Gifts which were given thee even with Prophecy of thee as one that would be faithful by the laying on of the Hands of the Presbytery or Elders of of the Church when thou wast called and ordained to the Ministry For neglect quencheth the Spirit 15. Meditate upon these things give thy self wholly to them that thy profiting may appear to all 15. Note That even those that are extraordinarily Inspired and Qualified must study hard and wholly give themselves to that and all their Ministerial Work if they would appear good Proficients Therefore those thaâ— have no such Inspiration have need of hard study And they that wholly addict themselves to the Ministry have no leisure for Magistracy or Worldly Avocations Nor can do that for many hundred Churches which required the whole of a Timothy for one 16. Take heed unto thy self and unto thy doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee 16. In sum Take greatest heed First that thy own Soul and Life be Sound and Holy and Undefiled and next that thy Doctrine be so and thou diligently labour in it Continue in this twofold Care and Diligence and thou shalt secure thy own Salvation and in all likelyhood thy Hearers for God will will not deny his Blessing to such Labours CHAP. V. 1. REbuke not an elder but intreat him as a father and the younger men as brethren 2. The elder women as mothers the younger as sisters with all purity 1 2. When Elders in Age or Office transgress use not Magisterial roughness of Reproof but Humble Exhortation as to Fathers And speak to the Younger with Love and Gentleness as to Brethren And speak to the Elder Women as to Mothers with due respect and to the Younger as Sisters carefully shunning all that savoureth of Immodesty or Unchastity in thought or speech or looks or behaviour 3 4. Honour widows that are widows indeed But if any widow have children or nephews let them learn first to shew piety at home and to requite their parents for that is good and acceptable before God 3 4. Let those that are Widdows indeed at once deprived of Husbands and Maintenance being Aged and unable to work be maintained by the Church with due respect But if any of them have Children and Nephews that can maintain them Let these their Off-spring be taught that Piety and Gratitude for all their Parents care of them oblige them to maintain their Widdows and not to cast them on the Church and that this is a Duty that God requireth of them and will accept Note That it is doubted whether these Widdows were Deaconesses or meerly kept for poverty I think that it was the Custom of the Ancient Churches to maintain all that are Poor and Aged and unable to get their own livings but not to maintain them in Idleness but to appoint them to employ much of their time in visiting the sick and poor Women and counselling the younger sort and giving notice of their Wants and Cases to the Elders so that the same Women were also as Deaconesses tho some that were wiser and fitter than the rest might be more specially thus employ'd 5. Now she that is a widow indeed and desolate trusteth in God and continueth in supplications and
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
Wealth nor look to this for their Safety and chief Comfort as if it were their best But that they take God for their Portion and Security and wholly trust him for Soul and Body who will give us enough for our Comfort and Content 18. That they do good that they be rich in good works ready to distribute willing to communicate 19. Laying up in store for themselves a good foundation against the time to come that they lay hold on eternal life 18 19. That they use their riches to do all the good that they can in the World that so they may be rich in good Works which are a far more excellent sort of Riches than bare Money that they distribute to others necessity with readiness and Communicate with a willing forward mind and not with grudging or backwardness as against their Wills that so they may not lose their Riches but as they love themselves will lay up by them a Treasure for themselves even a good fund and security by coming under Gods faithful Promise for the time to come that so as good Runners lay hold on the Prize they may lay hold on Eternal Life 20. O Timothy keep that which is committed to thy trust avoiding profane and vain babblings and oppositions of science falsly so called 21. Which some professing have erred concerning the faith Grace be with thee Amen 20 21. O Timothy be sure to hold fast and keep safe these necessary Precepts which I have given thee as from God by his Spirit containing the true Wisdom tending to Salvation in trust that thou teach them others But avoid those frivolous Tricks and wordy Arts and disputing strife about their falsly named Sciences even the Logical and Philosophical triflings of Stoâ—cks Peripateticks and all the Sects of Heathen Philosophers in which they think the excellency of Learning consisteth despising the simplicity of Christianity as Ignorance Some Christians being taken with this sort of Learning have been tempted to corrupt Religion by it and to turn such Hereticks as are but Mungrel Christians and not sound and truly such The Grâ—ce of God preserve sanctifie and save thee Amen Nâ—te I have before shewed that it was Philosophers who by their pretence of greater Learning were then the Despisers and Powerfullest Adversaries of Christianity and the generality of them were taken up with meer useless quibling and trifling and striving about Words and barren Notions instead of needful useful Knowledge so that their famed Sciences were but like Dreams and Childish Babling So that it was the Honour of Socrates to call them off to the study of Virtues and things of use whom Plato followed with a mixture of Vanity And a smattering in these Sciences bewitched the Hereticks of that age But Paul doth not hereby condemn the true Philosophical Knowledge of God in his Works nor a carefulness of exact speaking as to Words and Method or the accurate fitting of Words to things and using Art in due measure and in subservance to great and saving Truth But further than it thus subserveth to the Saving Truth of God in Christ and our duty and hopes of Life Eternal all that 's called Learning and Wit is but Fooling ANNOTATIONS PAuls Epistles to Timothy and Titus are the Church-Canons which the Holy Ghost indited And sufficient to their proper use and End tho' still there will be use for Pastoral Determination of such Circumstances as must be varied according to variety of Persons Occasions Times and Places And no Canons of Men that are contrary to any of these Divine Rules I mean such of them as are of universal fixed Obligation are Obligations to the Faithful O how happy had the Church been if these had better observed and the Churches not corrupted or torn by such as by Men are destructively or needlessly added by badness doubtfulness or numbers aâ—â—wering or overwhelming the Consciences of those that are most obedient to God The Second Epistle of PAUL the Apostle to TIMOTHY CHAP. I. 1. PAul an apostle of Jesus Christ by the will of God according to to the promise of life which is in Christ Jesus 2. To Timothy my dearly beloved son Grace mercy and peace from God the Father and Christ Jesus our Lord. 1. Note 1. It is Gods calling Will and not onely his permitting Will which must warrant any to assume the Sacred Ministry and prove him a true Minister of Christ 2. The Promise of Life in Christ must have Ministers to proclaim it and to preach this is their Work 3. I thank God whom I serve from my forefathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day 3. Note It seemeth strange that a Persecutor and the chief of Sinners should say That from his Forefathers he served God with pure Conscience and to the High Priest That he had lived in all good Conscience to that day Ans 1. Some think he meaneth Since I was a Christian I have served God sincerely as Abraham Isaac and Jacob did Others think he meaneth Not onely since my Conversion but before I designed onely to serve God and though through ignorance I mistook the Matter I did it in zeal to please God and faithfully obeyed my Conscience Which ever be the Sense there is no Doctrinal Difference dependeth on the Controversie 4. Greatly desiring to see thee being mindful of thy tears that I may be filled with joy 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy grandmother Lois and thy mother Eunice and I am perswaded that in thee also 4 5. Note 1. Though we must love all Christians with a special Love yet with great difference as they differ Choice Christians and very loving Friends must be loved above the rest 2. The more unfeigned and free from Hypocrisie in Faith and Godliness he appears to be the more amiable is that Christian 3. God often blesseth the Labours and Examples of Godly Women to raise up excellent Instruments in his Church 4. It rendreth a good Christian more amiable and honourable to be the Off-spring of Godly Parents 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands 6. Note 1. Gods Spiritual Gifts must be used by our own stirring them up 2. It is here controverted 1. Whether it be the Gift of the Ministry and its proper Necessaries that is here meant or the foregoing Gift of the Holy Ghost 2. Whether it be meant of Paul's laying on his Hands for the former or the latter To these it may suffice us to know 1. That Timothy was converted by Paul and then it was usual for Converts to receive the Holy Ghost for some wonderful Gifts by the Laying on of the Apostles Hands And it is not to be doubted but so did Timothy long before his Ordination to the Ministry And who was so likely to do this as Paul
cruel Persecutors under all tryals and sufferings hold fast both our Hope and Faith and the open profession of it For he is faithful who hath promised us the endless felicity which will pay for all and exceed all our expectations 24. And let us consider one another to provoke unto love and to good works 24. Let none of us live meerly to our selves but set our selves with studious diligence to promote the Sanctity and Salvation of each other which is not done by vain janglings and faction but by provoking one another to love and to good works and each to be a common blessing in his place by profiting others 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching 25. Not forsaking either the more full Church-Assemblies or any Christian Converse and Communion by which ye may excite and edifie one another as some do out of cowardly fear of suffering and some through selfishness and want of brotherly love and through coldness in Religion And the more resolved should you be in this because the time of suffering is short and the day of your deliverance draws on and cannot be far off Note Qu. 1. What if the Rulers forbid Church-Assemblies or at least inferiour edifying Converse Ans So they did for three hundred years when yet Christians used it by command from Christ And Christian Princes as is said heretofore must do more good but are not authorized to do more mischief and forbid good than Heathens But yet though we may not statedly forbear the duties of Piety and Charity no more than Daniel did praying or the old Christians preaching and meeting when we can perform them 1. We may forbear this or that particular meeting or action when it would do more hurt than good 2. And when imprisonment or banishment make it impossible it can be no duty Qu. 2. Who be they that must exhort one another Ans Not every one that hath a proud self-conceit or masterly talkative disease may needlesly gather Assemblies to ease his stomach on pretence of duty But the truly qualified and called Pastors must exhort in Church-Assemblies by Office and occasionally such other well qualified men as he shall there call forth or allow And in inferiour occasional Converse or Meetings such qualified persons as have best ability and opportunities to do good Even as Overseers by Office relieve the poor but every man that can must do it in charity And as the Physician by calling must heal the sick and wounded but any in charity may offer such help as others need and he is able not usurping the Function of the Physician 26. For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins 27. But a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries 26 27. And the dreadful case of Apostates must deter you For if you wilfully forsake Christ and Christianity after you have received the knowledge of the truth of it by the Spirit all those miraculous Evidences by which it hath prevailed hitherto you must never look for another Saviour nor that Christ should come again to be sacrificed for you Reject him now and nothing remaineth but a dreadful expectation of his Vindictive Judgment when his Enemies that refused his Reign shall be brought forth to destruction Luke 19.27 Note Of this see before on chap. 6. what this sin is 28. He that despised Moses law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace 28 29. Capital presumptuous sins and contempt were punished by death by Moses Law And as Christ bringeth greater mercy the contempt of him deserveth far greater punishment when men by renouncing Christianity tread under foot the Son of God by calling him a crucified Deceiver and count the Blood of the Covenant which was shed to sanctifie them and reconcile them to God which they professing to believe were joyned with the Saints to be the blood of a justly crucified Malefactor and a prophane thing and thus do despight also to the Spirit of Grace which is Christ's Witness on Earth and by the Testimony of whose miraculous and sanctifying Gifts they once professed to believe in Christ and receive his Doctrine and now they will reproach these Gifts and Testimonies of the Spirit as delusions and not of the Spirit of God Note The falseness of their Doctrine who say that the Gospel is a bare absolute Promise and no Law and hath no proper threatning of penalty 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people 31. It is a fearful thing to fall into the hands of the living God 30 31. Note Grace puts us not out of fear of danger 2. None so dreadful as a Vindictive God And 3. Apostates who reject Christ and his Salvation fall into the hands of God's terrible Justice 32. But call to remembrance the former days in which after ye were illuminated ye endured a great fight of afflictions 33. Partly whilst ye were made a gazing stock both by reproaches and afflictions and partly whilst ye became companions of them that were so used 32 33. But remember what you have formerly suffered for Christ Will you lose all that Or cannot God strengthen you now when you should be grown stronger Remember how you endured to be made the common spectacle and scorn of men by your own sufferings for sufferers are usually disdained by the baser multitude and also by being the companions of those that suffered and openly owning them and bore part of their afflictions 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance 34. For I for one must bear you witness that in my bonds you did partake in my sufferings by compassion and also you took not only patiently but joyfully the loss and spoiling of your goods and bodily maintenance by the plunder and distreining of Persecutors And what made you do this but that you firmly believed yea knew by the witness in your selves attesting the Promises of Christ that you have as to right in Heaven a Treasure incomparably better than that which you lose and such as is endless and none can rob you of 35. Cast not away therefore your confidence which hath great recompence of reward 35. Do not then for nothing at last cast away the open bold owning of your Faith and Hope and with it all your Hope Labour and
ye have For he hath said I will never leave thee nor forsake thee 5. Let your hearts be kept free from the love of Money and the sinful desires cares and fears and troubles which thence arise and be content with God's Allowance be it less or more for his Promise to Joshua is applicable to all the Faithful I will never fail thee nor forsake thee 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me 6. And as to our Dangers or Sufferings from men on the same account we may say as David did having the same Relation to God and the same Promises The Lord is my helper I will not fear man c. further my sin giveth me cause to fear that God may use them as the chastising Instruments of his Displeasure 7. Remember them which have the rule over you who have spoken unto you the word of God whose faith follow considering the end of their conversation 8. Jesus Christ the same yesterday and to day and for ever 7 8. Remember your Bishops or Guides both the Dead and Living who have spoken to you the Word of God Remember what Doctrine they taught you and how faithfully they preached and owned it in suffering and consider what was the main end of all their Doctrine and Life even Jesus Christ who is and will be still the same and no new Gospel or Doctrine which Corrupters do cry up 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein 9. Be not carried about as Children in a strong Wind Ephes 4.14 with various Doctrines or such as are new and strange to the Church of God for Christ and his Gospel being but one and the same still your duty and interest lyeth in establishing your hearts in the Doctrine and Covenant of Grace through Christ which is your Strength and the Bread of Life and not to Judaize and turn back to the shadowy abolished Ceremonies in Sacrifices and difference of Meats which did not truly purifie save and profit those that used them 10. We have an altar whereof they have no right to eat which serve the tabernacle 10. We are not without a more holy and profitable Sacrifice and sacred Food than theirs even Christ who is The Lamb of God that taketh away the sins of the World whose saving Sacrifice we feed on by Faith and commemorate in our Communion whose broken Body and his shed Blood they did not partake of who offered Beasts in Sacrifice in the Service of the Tabernacle as we now do but were employed about the shadows of it And those that stick still in these abrogated Rites have no Right to our Altar 11. For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the camp 12. Wherefore Jesus also that he might sanctifie the people with his own blood suffered without the Gate 11 12. For as the Beasts slain for Atonement whose Blood was brought into the Sanctuary was not to be eaten by the Priest but burnt without the Bounds of the Camp of Israel So Christ when he was to be offered to sanctifie the People with his Blood went without the Gates of Jerusalem to suffer signifying that as they rejected him as unworthy to live with them so he departed from them and their Political and Legal State 13. Let us go forth therefore unto him without the camp bearing his reproach 14. For here have we no continuing city but we seek one to come 13 14. So let us go out to him from the Jewish State and Ceremonial Law and also from the Heathen World and submit to the Reproach of the Cross which must be expected We must forsake both the Jewish Policy and the World or else we cannot follow Christ for the Christian Church is not fixed as the Jewish was to Jerusalem to one City nor have we any fixed state on Earth in which we may glory as our Home or abiding place but by faith in God's Promises through Christ we hope and seek for one to come even the new and heavenly Jerusalem 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 15. Therefore instead of Jewish Sacrifices let us by Christ our great interceding High Priest offer daily to God the Sacrifice of Praise from a believing thankful heart and give thanks to him for Christ and all his Gifts and this hearty sincere Fruit of our Lips will be more acceptable than the Fruits of the Earth or any bloody Sacrifice of Beasts 16. But to do good and to communicate forget not for with such sacrifices God is well pleased 16. But there is another sort of Sacrifice very pleasing to God also which you must not forget even Beneficence and Bounty doing all the good you can and communicating to the relief of those that need Note The name of Sacrifice and Altar as well as Priests used as here by allusion or similitude to those of old may lawfully be used as here they are and were by the primitive Christians even as the Lord's Day was called the Christian Sabbath It is no dishonour to Christ to say that we may offer Sacrifices acceptable unto God so it be but in subordination to his Sacrifice as our Gospel-worthiness is but subordinate to his Meritorious Righteousness 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you 17. God that hath made the Bishops or Pastors to be your guiding Rulers in Church-Affairs obligeth you to obey them and to submit your selves to their Government and not to live as unruly or in confusion for the charge of watching for your Souls is committed to them so far as belongeth to their Office by teaching publickly and privately and personally watching over the State and Conversation of every single Person to their power and instructing exhorting reproving comforting entrusted with the Administration of the Seals of God's Covenant and with your publick Church-Communion by judging of men's capacity and receiving or excluding binding or loosing by the power of the Keys And of all this they must give account to God which as it will be terrible to them if they be unfaithful so it will be to you if their faithfulness be without success which else will be to the joy of them and you And they have not any constraining power of the Sword and can govern and profit you only as voluntary by your own consent and therefore as you love your comfort and regard them and their Labours and Comfort obey them by obeying God's Word which they
them which stumble at the word being disobedient whereunto also they were appointed 7 8. To you who believe as he is esteemed precious so will he be in the riches of his grace to you But to them that obey not the Gospel but are unbelieving rejecters of him he whom the builders the Jewish Rulers did refuse is made the foundation of the Church and they shall feel his Kingly Power He is that Stone on which they stumble and fall and that Rock on which the Adversaries dash themselves in pieces even they that unbelievingly reject and quarrel against the Gospel and disobey it To which destruction not to their sin the righteous God appointed them 9. But ye are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light 9. But as the Israelites were by their proper Covenant of peculiarity separated to God from the rest of the World and called a chosen Generation a royal Priesthood an holy Nation a peculiar People especially as typifying the Christian Church so are you more eminently a chosen Seed of Christ by his Spirit a dignified Kingdom of Priests who are all designed to reign with Christ and all may have access to God a Nation or sort of men sanctified by dedication to God though all the World be his you are his peculiarly and have the Covenant and Priviledges of Peculiarity having greater mercies than the rest of the World that as Priests you may stand daily before God and celebrate his praises who hath called you out of the darkness of ignorance and unbelief and wickedness into that marvellous Light by which you know him the Father of Lights 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy 10. Who were under the Roman Captivity and scattered over the Earth and alienated from God by unbelief but now are made Christ's Free-men and Fellow-Citizens with the Saints and have obtained that mercy which unbelievers do reject 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul 11. But you are yet Strangers and Sojourners in the Countreys where you are scattered and indeed on Earth therefore I earnestly beseech you to abstain from that fleshly pleasure and life which are usually the fruit of wealth and prosperity in the World and are warring Enemies against the holy Inclinations Motions and Works of the Holy Spirit 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil-doers they may by your good works which they shall behold glorifie God in the day of visitation 12. And let your conversation among the Heathens be so just and decent and exemplary that they that now speak against you as if you were a sort of bad deluded contemptible men through prejudice and malicious same may by your excelling all others in good works rejoyce and give glory to God when he shall visit you with deliverance from your oppressors and shall exalt you 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supream 14. Or unto governours as unto them that are sent by him for the punishment of evil-doers and for the praise of them that do well 13 14. Be subject to every Civil Humane Ruler tho Heathen whether it be to Caesar as supream or those subordinate Rulers who are sent by him for that which is truly the Office of Magistrates to which God impowereth them which is to be punishers of evil doers and praisers or encouragers of them that do well 15. For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men 15. Your peace and safety is not to be look't for by resisting and conquering the Powers that are over you but by due subjection and patience while you obey God to silence those ignorant foolish men who falsly reproach you as a turbulent and unruly sort of People for differing from them in Religion and obeying God before men 16. As free and not using your liberty for a cloak of maliciousness but as the servants of God 16. You are indeed Christ's Free-men delivered from true servitude to Sin and Satan but you are God's Servants and must obey him in using your Christian Liberty to his glory in your appointed way of duty and not as a covering for any evil 17. Honour all men Love the brotherhood Fear God Honour the King 17. In short Give all men their due respect Love all Christians especially Christian Societies or Churches with a special love Fear God above all with reverent obedience and under him give that eminent honour to Kings and Rulers which is their due 18. Servants be subject to your masters with all fear not only to the good and gentle but also to the froward 18. Christian Servants must be subject to their Masters whether Christian or Heathen with due respect and reverence even to those that are froward and wrathful and abuse them and not only to the good and gentle Note That this binds not free Servants to continue with such Masters when they may have better but only Slaves that may not change and also voluntary Servants till their time of Service be at an end 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when you do well and suffer for it ye take it patiently this is acceptable with God 19. For this God accepteth as a rewardable act of Obedience when in conscience of God's commanding patience you indure wrongful suffering 20. Can you think it a rewardable thing as of any special worth to take it patiently when you are beaten for your faults c. Note What then shall we think of those Servants even the religious sort that can neither bear stroaks nor words when they deserve them but will repine and swell with passion if they be but reproved for their faults yea for their sins against God and will not humbly confess them 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps 21. For your very Calling of Christianity bindeth you to this obedient Patience in imitation of Christ who in his suffering for us became our Example whom we must follow 22. Who did no sin neither was guile found in his mouth 23. Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 22 23. Who never did ill in word or deed and yet being scorned and reviled he returned not to them the like nor gave them one ill word for another nor
threatned revenge when he suffered by them but prayed for the pardonable and committed all to God the righteous Judge 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes ye were healed 24. And never think much to imitate the Patience of your Lord considering what he did therein for us For it was the punishment of our sins which as a Sacrifice he bare in his suffering body on the Cross that we being dead to sin as he died for sin might live to righteousness as he revived and rose And he that healed you by his own stripes will not let you be finally losers by any stripes which you endure in obedience to him 25. For ye were as sheep going astray but are now returned unto the Shepherd and Bishop of your souls 25. For in your state of ignorance and unbelief you were like wandring lost Sheep but now you are converted and come home to the true Shepherd and Bishop of your Souls who keepeth you and will feed save you CHAP. III. 1. LIkewise ye wives be in subjection to your own husbands that if any obey not the word they also may without the word be won by the conversation of the wives 1. And though Wives be not Servants yet a loving subjection and obedience to their Husbands is their duty so that if their Husbands be unbelievers and are not converted by Ministers preaching yet the conversation of their Wives may be such as may convince them of the goodness of Religion and may win them to a liking of the Word till by it they are fully converted Note This winning conversation of Wives is their excelling all other sorts of Women in love prudence meekness patience humility diligence in educating Children in holiness c. 2. While they behold your chast conversation coupled with fear 2. While they see your pure and chast conversation joyned with the true fear of God or reverence to them 3. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold and of putting on of apparel 3. And do not inordinately mind that sort of adorning which consisteth in following the fashions of proud vain or lascivious persons such as plaiting or knotting the Hair and wearing Ornaments of Gold to make you seem rich or extraordinarily comely and costliness neatness or curiosity of Apparel Note That the thing forbidden is the signifying of a vain proud procacious tempting mind and the imitation of such vain persons And that the Rule to be observed in Apparel by the rich is to chuse 1. That which is best for bodily health as warm and suitable 2. Least hindering and most useful for labour and business 3. Decent without curiosity or too much costliness 4. Not scandalous either imitating those above our rank or humorously and sordidly singular but imiting the gravest of our own age and rank 5. But the command of a Husband though he should be mistaken may oblige a Wife or Child to somewhat differing from their own inclination or judgment 6. And young persons desiring Marriage may go further adorning than graver Women so they deceive none thereby 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price 4. But labour to excel in that which is the truest and preciousest ornament which is the New Creature of a right frame of heart which is not like beauty or apparel or gold a corruptible thing and specially a humble meek and quiet spirit void of pride and passion and of an unquiet mind that troubleth it self and those that are about such that is hardly pleased nor can live pleasingly to others but keep themselves and their Families in discontent and uncomfortable trouble God is the Judge of our amiableness whom you must specially please And he highly valueth this meek and quiet spirit 5. For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands 5. This was the chief adorning of those holy Women whose praises you read of in the Scripture who trusted in God being in reverent and loving subjection to their Husbands 6. Even as Sara obeyed Abraham calling him lord whose daughters ye are as long as ye do well and are not afraid with any amazement 6. And thus Sarah the believing Wife of Abraham the Father of the Faithful obeyed and reverenced her Husband and spake of him as her superiour and you will be the Daughters and Successors of her Faith and Blessing as long as you do well and are obedient to God and your Husbands and give not way to those vexatious causeless fears which your Sex is much liable to and which signifie too little trust in God especially when they would fright you from your duty 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred 7. And you Husbands must dwell with them as beseemeth those that should teach and guide them and therefore should excel them in knowledge and help to edifie them and because their parts are supposed to be lower than yours do not contemn them for it but contribute your Authority and Wisdom to maintain their honour and keep them from being contemned by Children or Servants as being so nearly united that you should live together as joynt Heirs of all the mercies of God for this life and a better that so in this concord you may daily pray together as with one mind and mouth and that discord and discontent unfit you not for such united prayers 8. Finally be ye all of one mind having compassion one of another love as brethren be pitiful be courteous 9. Not rendering evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing 8. Yea let all Christians be of one mind and live in concord not exagitating but compassionating each others infirmities and sufferings loving as Christian Brethren ought pitiful to those that need you and humble and courteous to all not hurting those that hurt you nor railing at those that rail at you as if you might lawfully revenge evil with evil but contrarily bless those and give them good words who give you evil ones For Christ by his Word Example and Mercys hath called and obliged you to this that you may be blest of God 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it 10 11. For as it is said Psal 34. He that will love life
of the Keys from the particular Churches among them and instead of it rule secularly by destructive force and prophane the power of the Keys by committing them to uncapable Lay-men to be used suo modo contrary to their nature and end yea against men for obeying God do take God's Name and their sacred Titles in vain for which God will not hold them guiltless 3. Neither as being lords over God's heritage but being ensamples to the flock 3. Nor as if they were Lords of the Church to domineer over the people of God and rule them by the Sword or outward Force or command them by Laws or Impositions of their own besides the Ordering of Christ's own Ordinances in subservient Circumstances for the Churches Edification nor to extort from them a large Maintenance But as becoming Ensamples to the Flock of all the Humility Self-denyal Love and Patience and all other Vertues which they preach Note How can Men be such visible Examples to many hundred Flocks that never knew them 4. And when the chief Shepherd shall appear ye shall receive a crown of glory that fadeth not away 4. And though you have no reward from men when Christ the Redeemer and Owner and chief Ruler Lover and Defender of his Church shall come to Judgment you shall receive from him your full reward even a never fading Crown of Glory 5. Likewise ye younger submit your selves unto the Elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble 5. And as Juniors are usually fittest to be subject you that are young and Inferiors submit your selves to the Teaching and Guidance of the Elder especially the Pastors Yea let all Christians be as teachable and willing to learn and to please the righteous Wills of one another as if they were your Rulers and you their Subjects not insisting too much on your Self-will and Self-interest or Liberty And let Humility which will cause this Condescension and Complaisance be to you as your very Clothing and Ornaments instead of proud Ostentation in Garb and Carriage for God sets himself against proud men to bring them down but the humble he doth countenance and exalt 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time 7. Casting all your care upon him for he careth you 6 7. Seeing then that God's Judgments are abroad in the Earth and it is the Almighty God in whose hand we and all things are humble your selves under his hand that he may exalt you in his appointed time and wholly trust him with all your Concerns and cast away all distrustful Care for his Love and Providence will be your full Security 8. Be sober be vigilant because your adversary the devil as a roaring lyon walketh about seeking whom he may devour 8. Be sober and not entangled with Baits of fleshly Pleasure and be not careless but as always watching for the Devil who pleadeth against you as your Accuser is unwearied in ravenous murderous Rage seeking night and day to deceive you with his Temptations and destroy you 9. Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren that are in the world 9. Be stedfast therefore in the Faith from which Satan by Temptations would discourage you and resist his ill Suggestions occasioned by your Sufferings remembring that it is not your case alone but others also suffer with you Yea all that will live Godly in Christ shall suffer Persecution 10. But the God of all grace who hath called us into his eternal glory by Christ Jesus after that ye have suffered a while make you perfect stablish strengthen settle you 11. To him be glory and dominion for ever and ever Amen 10 11. But the God of all Grace who hath already effectually called us into that state of Grace in which we have right and comfortable hope of attaining his eternal Glory by the Redemption and Intercession of Christ Jesus after you have suffered the short time of his Appointment compaginate and perfect you and your several Churches and stablish strengthen and settle you more firmly by the shaking of these Tryals blessed by his Grace And the Glory and Dominion which are his be acknowledged in his praise for ever Amen 12. By Sylvanus a faithful brother unto you as I suppose I have written briefly exhorting and testifying that this is the true grace of God wherein ye stand 12. By Sylvanus a trusty Brother to you as I reckon I have written with sufficient Brevity the scope of all being to exhort you to stand fast and to testifie to you that this Christian Faith which we have preached and you profess is that true State or Kingdom of Grace foretold by the Prophets and expâ—cted by your Fore-fathers and that there is no other Saviour or way of Life and therefore let no Deceivers or Persecutors shake you 13. The church that is at Babylon elected together with you saluteth you and so doth Marcus my son 13. Note Some by Babylon understand Rome But seeing forced Senses are not to be received without cogent Reasons I rather take it plainly for Babylon in Assyria or that in Egypt 14. Greet ye one another with a kiss of charity peace be with you all that are in Christ Jesus Amen 14. Let the constancy of your mutual Christian Love be on all meet occasions expressed by friendly kissing of Men with Men and Women with Women being now the ordinary expression of it Holy Peace the Summary of Prosperity be with you all that are the true Members of Christ the great Peace-maker Amen Note 1. That the thing made a common Christian Duty is not Kissing which is a mutable signification but it is Indeared Love exprest 2. But Kissing being then the common signification of Love was a duty where that signifying use by custom was continued as needful 3. That 't is doubtless that all significant actions even in Worship which are mentioned in Scripture are not of standing duty nor such forbidden that are not there mentioned or commanded in particular For when God commandeth in general the expressions of Love Humility Reverence Consent c. he leaveth it to the custom of the Countries or natural Aptitude of the Action or the Consent of many or the Conduct of Rulers by what fit Action these things shall be exprest As Love by this Kiss or by Embracing or shaking Hands and Humility by putting off the Hat bowing kneeling c. or Reverence by the same actions even in Worship kneeling bowing standing prostration being uncovered c. Consent by holding up the hand standing up writing c. But this is no Warrant for them who will invent many practices or things which have no such signifying Aptitude and put on them a signification of their own devising and command this to be used as a Badge and Symbol of Christianity and
God the Heavens and the Earth that are now are kept from being drowned being reserved to another sort of ruine even by Fire when the time is come in which God will publickly judge and destroy ungodly men Note It is strange how any Expositor can think that this Text speaketh only of the destruction of Jerusalem and the Gnosticks when 1. It is resembled to the drowning of all the World 2. And it speaketh of the Heavens and the Earth that are now which are more than Jerusalem 3. And it referreth to the promise to Noah to drown the World no more 4. And saith it is reserved to Fire 5. And that at the day of Judgment and Perdition of the ungodly and not of the Jews only 8. But beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day 8. But you must not ignorantly measure God's time by the measures of us men For one day is with the Eternal God as a thousand years and a thousand years as one day Time is soon gone with us but to Eternity it is as nothing 9. The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance 9. The delay is not because God is slack as to the performing of his Promises as slackness signifieth some culpable omission among men But it is because he is long-suffering to us men not delighting in or willing any mens destruction as such but that all should come to Repentance Note 1. God's will as totally distinct from all effects is only his Essence and is immutable and is not denominated his Willing This or That 2. But his Will which is but the Effects of his Essential Will is manifold and doth begin and end and change And 3. His Will as it is but the Relation of his Essential Will to these Effects and an extrinsick denomination from them is also manifold and mutable And it is in these two last senses that Peter saith that God is not willing that any should perish but all come to Repentance that is God hath provided a sufficient Sacrifice for their sin in Christ he reprieveth them from deserved damnation and patiently endureth them he offereth Pardon and Salvation to all that will accept it who hear his offer he giveth all the World undeserved mercy and obligeth them to repent in hope of more and bindeth all the World to certain duties as means of their Recovery and Salvation and useth none according to the meer terms of the Law of Innocency obey perfectly or die His daily mercies lead to Repentance and Hope He commandeth his Ministers to beseech them to be reconciled and saved He bringeth Life to their own wills and giveth them abundant reasons and motives to accept it c. 1. That he doth this de facto no Christian can deny 2. Therefore he is said to will their Repentance and Salvation 1. As these Effects of his Will are called his Will 2. Or as his Will is named only as related to these Effects Thus much well considered may end this Controversie 10. But the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up 10. But as men sleep not knowing when a Thief will come in the night so shall Christ's coming surprize men unexpected in which the Heavens so far as they belong to man and partake of any of the Curse for our sins shall pass away with a great and dreadful noise like a storm and the Elements shall be dissolved with fervent heat and all this Earth and all mens works thereon shall be consumed by this fire Note It is marvellous prepossession that could make any Learned man think that all these words signifie nothing but the destruction of Jerusaâ—em 11. Seeing then that all these things shall be dissolved What manner of persons ought ye to be in all holy conversation and godliness 11. Note The true belief of the day of Christ's coming to Judgment and the dissolution of all this lower World by fire should convince all Christians that a holy conversation and godliness should be endeavoured with all possible care and diligence And those men that think they can be truly godly and holy over much do not believe seriously such a change and day 12. Looking for and hasting unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat 12. Looking for and earnestly desiring the coming of this day of God when the lower Heavens and Earth shall thus be dissolved and the Elements melt with the fervent fiery heat The joyful day of our perfect Deliverance and Salvation 13. Nevertheless we according to his promise look for new heavens and a new earth wherein dwelleth righteousness 13. But we according to his Promise look that God should by these dissolving flames refine Heaven and Earth and having consumed with them all sin and the wicked hence should make as he formed this out of the Chaos a new Heaven and a new Earth an Habitation for righteous persons where sin shall prevail no more Note 1. He that maketh this new Heaven and Earth to succeed the destruction of Jerusalem surely forgot 1. That the Heathens for near three hundred years after persecuted the Christians far more bloodily than the few poor Jews did or could and that Church History saith very little of the Jews Persecution in comparison of the Heathens or of any Martyrs that died by them And sure if it was the time of the Ten Heathen Persecutions that was the new Heaven and Earth it 's strange 2. And if it were at three hundred years after Christ that the new Heavens and Earth come it seems far short of this here promised What was in the days of Constantine Martian and Theodosius they in Peter's days must never see But the day of Christ they were all to see 14. Wherefore beloved seeing that ye look for such things be diligent that ye may be found of him in peace without spot and blameless 14. Note 1. It is not before death that Peter would have them look for this change whatever it was He lived not himself to see Jerusalem destroyed and he and Paul died by the Heathen Power though the Jews accused them and the Jews were more hated than they 2. Whether the new Heaven and Earth be as many of the old Fathers thought a restituâ—ion of all things to the state they were in before the fall for which the whole Creation groaneth and travelleth in pain to be delivered and that either for a thousand years or for perpetuity and who shall dwell in the new Earth and whether Heaven
friendly Converse the more comfortable 2. By Elect Sister here again some think he meaneth another Church but it cannot be proved The Third Epistle of JOHN 't is most likely the Apostle 1 THe elder unto the well beloved Gaius whom I love in the truth 2. Beloved I wish above all things that thou mayest prosper and be in health even as thy soul prospereth 1 2. My love to thee for the Truths sake which thou adherest to maketh me wish earnestly that as thy Soul prospereth so may thy Bodily Health for the service of God and thy Soul 3. For I rejoyced greatly when the brethren came and testified of the truth that is in thee even as thou walkest in the truth 3. Note 1. Soul-Mercies are the greatest Mercies and matters of greatest joy for one another 2. Good Reports of our Brethren is a duty tending to the comfort of Ministers and Friends 4. I have no greater joy than to hear that my children walk in truth 4. Note True Ministers rejoyce more for the welfare of men's Souls than in Preserments Wealth or Worldly Honour 5. Beloved thou doest faithfully whatsoever thou doest to the brethren and to strangers 6. Which have born witness of thy charity before the church 5. It is well done of thee as a sincere Christian that thou shewest so much love and help both to the Brethren of the Church with thee and to Strangers in their Banishment and Travels Which divers have here testified before the Church to thy praise 6. Whom if thou bring forward on their journey after a godly sort thou shalt do well 7. Because that for his name's sake they went forth taking nothing of the Gentiles 6 7. And if thou further furnish and help them in their Travel it will be a laudable Christian Duty doing as to God's Servants who for Christ's Name sake went out of their Country to preach abroad or were persecuted out and took nothing of the Gentile Christians towards their Maintenance in their Travels 8. We therefore ought to receive such that we might be fellow-helpers to the truth 8. To entertain and further such is part of our duty for the propagating of the Gospel He that receiveth a Prophet in the name of a Prophet shall have a Prophet's reward 9. I wrote unto the church but Diotrephes who loveth to have the pre-eminence among them receiveth us not 9. I wrote for them to the Church my Testimonial and desire of their Reception but their Bishop Diotrephes who loveth to rule as pre-eminent among them receiveth nor us Jews or my Letters and Request to the Church for them 10. Wherefore if I come I will remember his deeds which he doth prating against us with malicious words and not content therewith neither doth he himself receive the brethren and forbiddeth them that would and casteth them out of the Church 10. Note 1. By remembring his deeds and words is meant sharp rebuking him before all at least 2. It 's like that this Diotrephes was Pastor or Bishop else he could not have cast such out of the Church At least he was some great man that usurpt that Power But sure no Lay-man did so early usurp the Keys 3. By this we see that the Pride of domineering Bishops began early to be Schismatical and divide the Church by Tyranny Yea it grew arrogant to oppose and reject the Beloved Apostle and maliciously to prate against him There is no Man or Cause so good but a malicious Bishop or other man may prate against it As there are few Mutinies dangerous in Armies unless headed by some Commanders so there are few Schisms much dangerous in the Church but those that are headed by Bishops or Clergy-men 4. It is uncertain whether it was to receive them to Communion or only to Hospitality that Diotrephes opposed But it 's like it was both because he cast out their receivers from Communion 5. It is not certain whether he did it on any difference of Opinion or occasional quarrel but it is most like it was that he was a Gentile Christian and too much despised the Jews as they censured and separated too much from the Gentiles Rom. 14. Gal. 2. Thus Separation on both sides soon began and even Peace-making Apostles could not be heard by the dividers 11. Beloved follow not that which is evil but that which is good He that doth good is of God but he that doth evil hath not seen God 11. Imitate not such proud hurtful uncharitable dividing Examples whatever it pretend to a hurtful uncharitable course is not of God such are not true Believers and know not God aright But it is doing good that must shew that we are of God By their fruit ye shall know them Note Clergy Roman Cruelty by Inquisitions Prisons Ejecting true Ministers c. shews that they are not of God though they pretend Power Order Unity Faith as if it were for God and Truth 12. Demetrius hath good report of all men and of the truth it self yea and we also bear record and ye know that our record is true 12. Both common report and his own good works and our true Witness commend Demetrius 13 14. I had many things to write but I will not with ink and pen write unto thee But I trust I shall shortly see thee and we shall speak face to face Peace be to thee Our friends salute thee Greet the friends by name 13 14. Note Kind Remembrances and Greetings are suitable to Christian Friendship The General Epistle of JUDE most probably the Apostle 1. JUDE the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Jesus Christ and called 2. Mercy unto you and peace and love be multiplied 1 2. Note Men being judged of according to their professioâ—â— all Christians are called sanctified persons 3. Beloved when I gave all diligence to write unto you of the common salvation it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints 3. Note 1. The common Salvation signifieth but tâ—aâ— way to Salvation which all must go in that will be savâ—d God's high-way to Heaven Christ and his Gospel 2. The Apostles writing more against Hereticks and Jews than Heathens tells us that the Church hath more cause usually to defend the Truth against pretended Religious Zealots and Sects that are erroneous than against open Pagans who are not animated by so much blind Zeal against them therefore they know not the Churches case who fear none but pâ—ophane Enemies 3. Though Love and Meekness may be predominant in Christians earnest contending for the Faith against corrâ—pting Hereticks is oft a duty But if this be pretended for odious Censures Excommunications Persecutions or dividing Contentions against Christians of the same Faith for their differences about lesser things and for tolerable imperfections or for doubting of unnecessary Opinions Ceremonies
not 34. O sinful miserable Jerusalem How ost would I have gathered thy whole City and Nation old and young into my bosom of Love and my Church by making you my Disciples as tenderly as a Hen doth gather and love her Chickens not casting out your Children but taking in your Nation as God did before if you had not cut off your selves by unbelief and obstinate rejecting the Grace offered to your Nation 35. Behold your house is left unto you desolate And verily I say unto you Ye shall not see me until the time come when ye shall say Blessed is he that cometh in the name of the Lord. 35. Your Temple which you glory in shall shortly be demolished and your City destroyed And I tell you that you shall not rejoyce in the Salvation of the Messiah for whom you wait till you learn to honour me with Hosannah's and to welcom them that preach my Gospel to you CHAP. XIIII 1. ANd it came to pass as he went into the house of one of the chief Pharisees to eat bread on the sabbath-day that they watched him 2. And behold there was a certain man before him which had the dropsie 3. And Jesus answering spake unto the lawyers and Pharisees saying Is it lawful to heal on the sabbath-day 4. And they held their peace And he took him and healed him and let him go 1 2 3 4. Note Christ chose so usually to heal on the Sabbath that it seems he purposely chose that time to shew them what work should be preferred He would not forbear doing good to avoid the offence of erroneous Hypâ—crites 5. And answered them saying Which of you shall have an ass or an ox fallen into a pit and will not straightway pull him out on the sabbath-day 6. And they could not answer him again to these things 5 6. They could not confute his plain reason But the wranglers of this Age can answer any thing 7. And he put forth a parable to those which were bidden when he marked how they chose out the chief rooms saying unto them 8. When thou art bidden of any man to a wedding sit not down in the highest room lest a more honourable man then thou be bidden of him 9. And he that bad thee and him come and say to thee Give this man place and thou begin with shame to take the lowest room 10. But when thou art bidden go and sit down in the lowest room that when he that bad thee cometh he may say unto thee Friend go up higher then shalt thou have worship in the presence of them that sit at meat with thee 7 8 9 10. Note Christ disdained not to give Rules of Decency for civil conversation when the Virtue of Humility or the Vice of Pride are concerned therein 11. For whosoever exalteth himself shall be abased and he that humbleth himself shall be exalted 11. God will exalt the humble and abase the proud and therefore we must humble our selves 12. Then said he also to him that bad him When thou makest a dinner or a supper call not thy friends nor thy brethren neither thy kinsmen nor thy rich neighbours lest they also bid thee again and a recompence be made thee 13. But when thou makest a feast call the poor the maimed the lame the blind 14. And thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the resurrection of the just 12 13 14. It is good in its season to make Feasts of Amity and to rejoyce with Friends but to avoid Prodigality let thy most usual feasting be Feasts of Charity And in them it is the Poor that thou must feast and from God that thou must expect thy reward Note Some hence infer that there is no reward till the Resurrection But in Scripture the Resurrection is oft taken for the Life after this even before the Resurrection of the Body Note Christ oft forbids things in absolute words when he meaneth but comparatively So here feast not rich Friends that is not so much as the Poor 15. And when one of them that sat at meat with him heard these things he said unto him Blessed is he that shall eat bread in the kingdom of God 15. They will be happy that shall live to see and rejoyce in the Kingdom of the Messiah when he cometh 16. Then said he unto him A certain man made a great supper and bad many 17. And sent his Servant at supper time to say to them that were bidden Come for all things are now ready 16 17. Note God sent his Son and the Gospel to the Jews and invited them into the Kingdom of the Messiah and bade his Ministers tell them that Christ was come and all is ready on his part He is a sufficient Saviour and none shall perish for want of the performance of his part antecedent 18. And they all with one consent began to make excuse The first said unto him I have bought a piece of ground and I must needs go and see it I pray thee have me excused 19. And another said I have bought five yoke of oxen and I go to prove them I pray thee have me excused 20. And another said I have married a wife and therefore I cannot come 18 19 20. All seemed to them sufficient Reasons And so you Jews that wish for the Kingdom of God prefer your worldly Interest and for that refuse it when it is come And so do all ungodly men â—ndeed 21. So that servant came and shewed his lord these things Then the master of the house being angry said to his servant Go out quickly into the streets and lanes of the city and bring in hither the poor and the maimed and the halt and the blind 22. And the servant said Lord it is done as thou hast commanded and yet there is room 21 22. God was angry with the Jews and sent his Ministers to call the Gentiles whom the Jews despised as prophane 23. And the lord said unto the servant Go out into the high waies and hedges and compel them to come in that my house may be filled 23. Go to the most barbarous remote Nations and call them into the Church and be importunate with them and take no denial that my Church may be Catholick and enlarged 24. For I say unto you that none of those men which were bidden shall tast of my supper 24. Those refusing Jews that were first invited shall not come into the Church of Christ 25. And there went great multitudes with him and he turned and said unto them 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple 25 26. If he love them not less than my Kingdom and cannot for it forsake them as men do a hated thing Note This disobligeth none from natural affection and duty but Christ must be preferred 27. And whosoever
doth not bear his cross and come after me cannot be my disciple 27. He that cannot suffer for me and for Salvation but sets more by his life can be no true Disciple of mine 28. For which of you intending to build a tower sitteth not down first and countteth the cost whether he have sufficient to finish it 29. Lest haply after he hath laid the foundation and is not able to finish it all that behold it begin to mock him 30. Saying This man began to build and was not able to finish 31. Or what king going to make war against another king sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand 32. Or else while the other is yet a great way off he sendeth an ambassage and desireth conditions of peace 28 29 30 31 32. All wise men will consider what it will cost them to finish before they begin 33. So likewise Whosoever he be of you that forsaketh not all that he hath he cannot be my disciple 33. If he prefer not the Kingdom of Heaven before all worldly Interest and forsake it not all comparatively in esteem and resolution now and in act when he is called to it 34. Salt is good but if the salt have lost his savour wherewith shall it be seasoned 35 It is neither fit for the land nor yet for the dunghil but men cast it out He that hath ears to hear let him hear 34 35. Ye are the Salt of this corrupted World But if you my Disciples especially Preachers should apostatize you would be the vilest and most hopeless men on Earth despised and cast out by God and Man Therefore count your cost before you undertake the Sacred Ministry or Christian Profession CHAP. XV. 1. THen drew near unto him all the publicans and sinners for to hear him 2. And the Pharisees and Scribes murmured saying This man receiveth sinners and eateth with them 3. And he spake this parable unto them saying 4. What man of you having an hundred sheep if he lose one of them doth not leave the ninety and nine in the wilderness and go after that which is lost until he find it 5. And when he hath found it he layeth it on his shoulders rejoycing 6. And when he cometh home he calleth together his friends and neighbours saying unto them Rejoyce with me for I have found my sheep which was lost 1 2 3 4 5 6. Should not I do more for a lost Sinner than you would do for a lost Sheep 7. I say unto you that likewise joy shall be in heaven over one sinner that repenteth more then over ninety and nine just persons which need no repentance 7. The heavenly Society rejoyce over one converted sinner more than over many that need no conversion from a state of sin though they â—eed daily sorrow for daily failings Note More Joy signifieth not more Love to that person But Christ speaketh of the Angels after the manner of men that are most affected with unexpected things and after sorrow most rejoyce 8. Either what woman having ten pieces of silver if she lose one piece doth not light a candle and sweep the house and seek diligently till she find it 9. And when she hath found it she calleth her friends and her neighbours together saying Rejoice with me for I have found the piece which I had lost 10. Likewise I say unto you There is joy in the presence of the angels of God over one sinner that repenteth 8 9 10. Note 1. Oh what Love do we owe to Angels Who so much love us Why do we not desire their company more than that of this wicked World Angels Love is but a Copy of God's Love And shall we distrust fear and flie from Love it self 2. Angels and good Men rejoyce at a sinners conversion Devils and wicked men are against it How contrary are these 3. Do Angels rejoyce at the conversion of a sinner What joy should the coverted themselves then have in it 4. Uncoverted sinners gratifie Devils and deny Angels the joy of Love 11. And he said a certain man had two sons 12. And the younger of them said to his father Father give me the portion of goods that falleth to me And he divided unto them his living 13. And not many dayes after the younger son gathered all together and took his journey into a far countrey and there wasted his substance with riotous living 11 12 13. Note 1. Foolish sinners had rather have their concerns in their own hands than in God's Note 2. When it is left to themselves it is soon wasted Note 3. Ryotous flesh-pleasing is the destructive sin Note 4. When sinners go from God our Father they go to destruction 14. And when he had spent all there arose a mighty famine in that land and he began to be in want 15. And he went and joyned himself to a citizen of that countrey and he sent him into his fields to feed swine 16. And he would fain have filled his belly with the husks that the swine did eat and no man gave unto him 14 15 16. He hired himself a Servant to feed Swine to prevent famishing and they would not let him fill his belly with the Cods of the Carabe Tree which was the Swines meat N. 1. Worldly Treasure will soon be spent N. 2. Foolish sinners will submit to the basest servitude and be attendants of Swine rather than return to God N. 3 All worldly hopes and helps will sail ungodly Prodigals at last 17. And when he came to himself he said How many hired servants of my father have bread enough and to spare and I perish with hunger 17. Note 1. Prodigal sinners are beside themselves 2. Conversion is a man's coming to himself or his right wits 3. It is consideration specially of a man 's own safety and interest which bringeth a man â—o himself 4. Utter distress and necessity is oft needful to drive home sinners unto God when they see that there is no other way of hope 5. And the consideration that the poorest Christian is in a far better condition than the Prodigal They have all and he hath nothing 18. I will arise and go to my father and will say unto him Father I have sinned against heaven and before thee 19. And am no more worthy to be called thy son make me as one of thy hired servants 18 19. Note 1. Conversion beginneth in a purpose to return to God though at first constrained by necessity 2. It worketh by a penitent confession of sin and utter unworthiness 3. It would be glad of the lowest place in God's Church and of the lowest terms of Mercy 20. And he arose and came to his father But when he was a great way off his father saw him and had compassion and ran and fell on his neck and kissed him 20. Note 1. True purposes will appear in practice and performance