I say unto you Whosoever shall confess me before men him shall the Son of man also confess before the angels of God 8. Own me sincerely in the time of Tryal and I will own you before Angels where are your greatest concerns 9. But he that denieth me before men shall be denied before the angels of God 9. Without true Repentance 10. And whosoever shall speak a word against the Son of man it shall be forgiven him but unto him that blasphemeth against the holy Ghost it shall not be forgiven 10. To speak against me as a man is pardonable But when I shall send the Spirit of Miracles and Holiness to be my Witness in the World they that will not be convinced by this Spirit but blasphemously say It is the power and work of the Devils do sin against the last and great means of Conviction and being uncured are unpardoned 11. And when they bring you unto the synagogues and unto magistrates and powers take ye no thought how or what thing ye shall answer or what ye shall say 12. For the holy Ghost shall teach you in the same hour what ye ought to say 11 12. Let not the fear of your unready speech discourage you but trust the Spirit of God to help you 13. And one of the company said unto him Master speak to my brother that he divide the inheritance with me 14. And he said unto him Man who made me a judge or a divider over you 13 14. N. Whether the man would have had Christ taken on him an Authoritative Decision or only a free Arbitration is uncertain which ever it was Christ refuseth it A work of worldly Rule he disclaimed And he would not be so imprudent as to offend men by an Arbitration without need 15. And he said unto them Take heed and beware of covetousness for a mans life consisteth not in the abundance of the things which he possesseth 15. Take heed of being too desirous of wealth or plenty For neither life nor the comfort of life depends on plenty but on the holy and obedient use of what you have and on the blessing and love of God 16. And he spake a parable unto them saying The ground of a certain rich man brought forth plentifully 17. And he thought within himself saying What shall I do because I have no room where to bestow my fruits 18. And he said This will I do I will pull down my barns and build greater and there will I bestow all my fruits and my goods 19. And I will say to my soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry 20. But God said unto him Thou fool this night thy soul shall be required of thee then whose shall those things be which thou hast provided 16 17 18 19 20. Note The damning folly of wicked men is 1. In over-loving the pleasure of the flesh to eat and drink and be merry and live at ease 2. To over-love Riches and Plenty as provision for this fleshly pleasure 3. To flatter themselves with the conceit of long life and to forget the shortness of time and their latter end 4. To neglect a due dependence on God for all things 5. To neglect the due care of the Soul and preparation for another World and to set less by Heaven than Earth such are the most miserable fools 21. So is he that layeth up treasure for himself and is not rich toward God 21. Such is every one whose chief care and labour is to have plenteous provision for his own Body and is not rich in Grace nor useth his riches to please God in good works 22. And he said unto his disciples Therefore I say unto you Take no thought for your life what ye shall eat neither for the body what ye shall put on 23. The life is more then meat and the body is more then raiment 22 23. Note Luke brings in things spoken at several times on several occasions for the matters sake See Matth. 6. Trust him for the less who hath freely given you the greater 24. Consider the ravens for they neither sow nor reap which neither have storehouse nor barn and God feedeth them How much more are ye better then the fowls 25. And which of you with taking thought can add to his stature one cubit 26. If ye then be not able to do that thing which is least why take ye thought for the rest 27. Consider the lilies how they grow they toil not they spin not and yet I say unto you that Solomon in all his glory was not arayed like one of these 28. If then God so cloth the grass which is to day in the field and to morrow is cast into the oven how much more will he cloth you O ye of little faith 24 25 26 27 28. Note All this is against distrustful care and trouble and not diligent labour in a Calling or prudent care to do our work and avoid evil See Mat. 6. 29. And seek not ye what ye shall eat or what ye shall drink neither be ye of doubtful mind 30. For all these things do the nations of the world seek after and your father knoweth that ye have need of these things 29 30. Be not anxious or troubled Note 1. The faithful must live quite above the life of worldlings 2. It should quiet a Child of God that his Father knoweth all his wants 31. But rather seek ye the kingdom of God and all these things shall be added unto you 31. Seek first c. 32. Fear not little flock for it is youâ— Fathers good pleasure to give you the kingdom 32. Note 1. Christ's Flock was then little and will be so comparatively on Earth but not in Heaven 2. They shall have a Kingdom 3. By the gift of God's good pleasure 4. They that shall have the Kingdom of Heaven should be above distrustful fear on Earth 33. Sell that ye have and give alms provide your selves bags which wax not old a treasure in the heavens that faileth not where no thief approacheth neither moth corrupteth 33. See Matth. 6.19 20. The wisdom of Faith is to do all we can in this World in preâ—aration for another and at any rate to make sure of Salvation 34. For where your treasure is there will your heart be also 34. Either by Desire if you are uncertain to obtain it or by Delight if you have Assurance or strong hope or in full Joy when you possess it Note A man's Treasure is that which he believeth will make him most happy and loveth and seeketh it accordingly A dreadful Word to wordly men whose hearts are not on Heaven 35. Let your loins be girded about and your lights burning 36. And ye your selves like unto men that wait for their lord when he will return from the wedding that when he cometh and knocketh they may open unto him immediately 35 36. Live in a constant prepared waiting for
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
the feet of the lowest to the lowest offices of Love and Service and now if you or any of my Ministers shall either disdain this by pride and instead of it domineer and menace or persecute the weak or by sloth or uncharitableness neglect such Ministerial offices of Love my example shall condemn all such 16. Verily verily I say unto you The servant is nor greater then his lord neither he that is sent greater then he that sent him 17. If ye know these things happy are ye if ye do them 16 17. Make not light of what I say to you and pretend not your superiority or Episcopal Power to excuse you from this Ministerial Service and condescension to the lowest you are not greater then I that send you you are but my servants and this is your service If you not only know this but do it you shall be blessed in your reward But if you pretend learning and knowledge and neglect this work your guilt and misery will be double 18. I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth bread with me hath lift up his heel against me 18. I do not equal you by this speech I know you all whom I have chosen to follow me and I know that in one of you that Scripture will be fulfilled He that eateth bread c. 19. Now I tell you before it come that when it is come to pass ye may believe that I am he 19. I tell you before that when you see that I know what will come so pass it may confirm your faith 20. Verily verily I say unto you He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me 20. But you that are my faithful Messengers shall not fail of success or of reward I will take the receiving of you and your Message as the receiving of my self and as the receiving of God himself that sent me 21. When Jesus had thus said he was troubled in spirit and tesâ—ified and said Verily verily I say unto you that one of you shall betray me 21. Then Jesus with a troubled mind in a just sense of the Traitors Sin and Misery and his own approaching sufferedg told them more plainly that one of them would betray him to death 22. Then the disciples looked one on another doubting of whom he spake 22. They were troubled and were thinking who this should be 23. Now there was leaning on Jesus bosom one of his disciples whom Jesus loved 24. Simon Peter therefore beckened to him that he should ask who it should be of whom he spake 25. He then lying on Jesus breast saith unto him Lord who is it 23. John at the desire of Peter asked him secretly who it was 26. Jesus answered He it is to whom I shall give a sop when I have dipped it And when he had dipped the sop he gave it to Judas Iscariot the son of Simon 26. Jesus told John secretly it is he to whom I give the next piece of Bread dipped Which he did to Judas 27. And after the sop Satan entred into him Then said Jesus unto him That thou doest do quickly 27. As his hypocrisie and thieving and coveteousness gave Satan power over him before so now upon his obdurateness after all warnings he had greater power to hurry him to the execution And Christ by saying what thou dost do quickly intimated to him that he knew his mind 28. Now no man at the table knew for what intent he spake this unto him 28. None of them unless perhaps John understood what he meant 29. For some of them thought because Judas had the bag that Jesus had said unto him Buy those things that we have need of against the feast or that he should give something to the poor 30. He then having received the sop went immediately out and it was night 29. Judas had the Purse and that occasioned their mistake 30. N. This immediate going out maketh it unceâ—tain whether he received the Sacramental part of the Supper 31. Therefore when he was gone out Jesus said Now is the Son of man glorified and God is glorified in him 32. If God be glorified in him God shall also glorifie him in himself and shall straightway glorifie him 31.32 Now is the time at hand that I shall be glorified by my Death and Resurrection and God shall be glorified in me And because God is glorified in me he will glorifie me speedily in my self 33. Little Children yet a little while I am with you Ye shall seek me and as I said unto the Jews Whither I go ye cannot come so now I say unto you 33. Dear Children the time is now at hand when I must depart from you and you cannot now follow me 34. A new commandment I give unto you That ye love one another as I have loved you that ye also love one another 34. And being to part from you I leave this with you as my last and great command in my Testament that you truly love one another even as I have loved you who lay down my life for you 35. By this shall all men know that ye are my disciples if ye have love one to another 35. It is not bare names and words that make men my true disciples but learning of me and obeying me And this is the great Lesson and Command which you must learn as the Symbol of my Religion and Church by which all must know that you are my disciples even by true practical effectual Love to all true Christians N. To hate maligne hurt and persecute Christs servants doth as truly prove men to be no Christians as to deny the faith how fair pretences soever may be their cloak 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards 36. Thou shalt go to the same place in time and the like way 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the Cock shall not crow till thou hast denied me thrice 38. As confident as thou art of thy fidelity I know thy heart better than thou dost and I know that before Cocks crowing be past thou wilt thrice deny thou knowest me CHAP. XIV LET not your heart be troubled ye believe in God believe also in me 2. In my Fathers house are many Mansions if it were not so I would have told you I go to prepare a place for you 1. Let not my departure trouble your hearts trust God and trust me with your Souls and Bodies In my Fathers house there are Rooms enough to receive all mine as well as me If it were not so I would not have drawn you to hope for it in vain
c. which are left to them as Judges of Edification But not when they forbid Christs Ministers the work to which they are vowed and consecrated unless they be unable or forfeit their Commission The Pastors or Bishops Preached three hundred years against the Will of Emperors and Kings and long after against the Will of Christian Emperors called Arians Eutychians Monothelites c. For we cannot but speak the things which we have seen and heard 20. We are not so blind and hardened as to go against all the Divine Evidence which we have seen and heard and to silence what God bids us speak of which we have been the Eye and Ear Witnesses our selves 21. So when they further threatned them they let them go finding nothing how they might punish them because of the people for all men glorified God for that which was done 21. The common People were not so blinded hardened and malignant as the Chief Priests and Rulers but glorifyed God for that which did but stir up the Rulers malice â— God made the People a restraint to the Priests and Rulers rage 22. For the man was above fourty years old on whom this miracle of healing was shewed 22. For the case was past all doubt the Man having been thus lame forty years Chap. 3.2 23. And being let go they went to their own company and reporred all that the chief Priests and Elders had said unto them 24. And when they heard that they lift up their voice to God with one accord and said 23. Note Not that all are supposed with conjunct voice to say just the same words but either some of them one part and some another or some said these words with others acclamations and consent or they all spake by turns to the same sence Lord thou art God which hast made Heaven and Earth and the Sea and all that in them is 25. Who by the mouth of thy Servant David hast said Why did the heathen rage and the people imagine vain things 26. The Kings of the Earth stood up and the Rulers were gathered together against the Lord and against his Christ 24. God Prophesied by David that the Rulers of the Nations Gentiles and Jews should in vain joyn their Councels and Powers against Christ his Gospel and his Kingdom 27. For of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together 28. For to do whatsoever thy hand and thy Counsel determined before to be done 27. All combined by their own wickedness to do that which God hath foredetermined God foredecreed that Christ should be a sacrifice for sin but the wicked determination of their Wills that did it God only foresaw and permitted but did not cause 29. And now Lord behold their threatnings and grant unto thy Servants that with all boldness they may speak thy word 30. By stretching forth thine hand to heal and that signs and wonders may be done by the name of thy holy child Jesus 29 30. Note 1 That threatnings of malignant People are a fit opportunity for Gods Grace to his Servants 2. Boldness to Preach when unjustly forbidden is a great effect of Gods grace to his Servants 3. The gift of convincing miracles though promised must be prayed for by them 31. And when they had prayed the place was shaken where they were assembled together and they were all filled with the holy Ghost and they spake the word of God with boldness 31. The Spirit caused them thus to pray and more of the Spirit was poured on them in answer to those Prayers giving the boldness which they asked and that with a signal shaking of the place 32. And the multitude of them that believed were of one heart and one Soul neither said any of them that ought of the things which be possessed was is own but they had all things common 32. They were all of one mind and will and practice united in fervent Love which made all common to them Note It was not a commonness by levelling Titles but by voluntary fervent love 2. And the Spirit did this in the beginning to give the word an example what true Christianity and the Spirits Operation is even such fervent Love to each other for Christ's sake as destroyeth all sinful selfishness and maketh others interest to be to us as our own and so uniteth us in one Body 33. And with great power gave the apostles witness of the resurrection of the Lord Jesus and great grace was upon them all 33. And with evident miracles and wonderful gifts of the Spirit did the Apostles perform their Testimony of Christs Resurrection And the favour of God and Man was upon them or great charity prevailed among them 34. Neither was there any among them that lacked for as many as were possessours of land or houses sold them and brought the prices of the things that were sold 35. And laid them down at the apostles feet and distribution was made unto every man according as he had need 34. This was neither to be the constant practice nor yet was it an unwise excess of zeal But it was a present effect of the Spirit to shew what a degree of Love all Christians should desire and what self-denial and contempt of Riches it should cause 36. And Joses who by the apostles was surnamed Barnabas which is being interpreted The Son of consolation a Levite and of the Countrey of Cyprus 37. Having land sold it and brought the money and laid it at the apostles feet 36 37. To signifie his renouncing the World and selfishness in Love to Christ and his Church he himself being after to go abroad the World to preach the Gospel CHAP. V. BUt a certain man named Ananias with Sapphira his wife sold a possession 2. And kept back part of the price his wife also being privy to it and brought a certain part and laid it at the apostles feet 3. But Peter said Ananias why hath Satan filled thine heart to lie to the holy Ghost and to keep back part of the price of the land 1. They pretended to give the whole price but brought a part and said it was all Why hast thou let Satan put so great a sin into thy heart as to think to deceive the Holy Ghost in us Apostles as if he knew not when thou lyest Note The sin consisted 1. In Hypocrisie pretending to give more than he did 2. In the remnant of a worldly distrustful mind that could not trust God with all 3. In blasphemy against the Holy Ghost implyed as if he knew not the heart 4. In reserving what he pretended to devote which was a kind of Sacriledge 4. Whiles it remained was it not thine own and after it was sold was it not thine own power why hast thou conceived this thing in thine heart thou hast not lied unto men but unto God 4. While it was unsold it was thy
man on Earth who must all once die and then be doomed to their endless state so Christ was once to die as a Sacrifice for the sins many and to them that wait for him in the prepared state of Faith Hope Obedience and Patience he shall appear again but not any more to bear the punishment of their sins but to justifie them publickly and take them to his glory CHAP. X. 1. FOR the law having a shadow of good things to come and not the very Image of the things can never with those sacrifices which they offered year by year continually make the commers thereunto perfect 1. For the Law having but in its Ceremonies a shadow of the great heavenly Blessings of the Gospel and not the clear Image or Draught or Map of the things themselves doth shew by the frequent yearly iteration of those Sacrifices that it doth not perfect the Sacrifices 2. For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sins 2. For then they would have ceased to be offered because the Worshippers once pardoned and cleansed should have no more conscience of guilt or remaining pravity 3. But in those sacrifices there is a remembrance again made of sins every year 4. For it is not possible that the bloud of bulls and of goats should take away sins 3 4. Note 1. This Text doth not deny that the faithful Jews were then forgiven nor that the Law conduced to it as used in subordination to the antecedent Promise and Law of Grace But without this Promise the Law could not do it 2. Nor doth this infer that we may not mention lament and beg pardon for our old sin while we live on Earth Nor that renewed sins have no need of a renewed pardon but no need of a new Sacrifice 5. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not but a body hast thou prepared me 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure 7. Then said I Lo I come in the volume of the book it is written of me to do thy will O God 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldest not neither hadst pleasure therein which are offered by the law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second 5 6 7 8 9. David as a Prophet personating Christ saith c. taking down Sacrifices as insufficient and introducing Christs obedient Sacrifice of himself 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all 10. And by this Decree of God giving us a Saviour to be a Sacrifice for our sins we are as far as belongeth to the Expiating Sacrifice made a holy people unto God the sins of the faithful by this price being pardoned and Reconciliation made 11. And every priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins 11. And the Priests must be still sacrificing the same things never finishing the Expiation 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God 13. From henceforth expecting till his enemies be made his footstool 12 13. But Christ having offered but one Sacrifice for sins as sufficient for ever sate down in the possession of Glory and universal Dominion in the Heavens on the right hand of God where he will reign till he hath subdued all his Enemies even all that opposeth the perfecting of his work of the Salvation and Glory of his Church 14. For by one offering he hath perfected for ever them that are sanctified 14. For all the faithful and sanctified are by that one offering as a sufficient Expiatory Sacrifice freed from all guilt and sin now initially and shall be perfectly without any other Expiatory Sacrifice for ever 15 16 17. Whereof the holy Ghost also is a witness to us for after that he had said before This is the covenant that I will make with them after those days saith the Lord I will put my laws into their hearts and in their minds will I write them And their sins and iniquities will I remember no more 18. Now where remission of these is there is no more offering for sin 15 16 17 18. Note here 1. That when the price is given and taken and a free Act of Oblivion made on the bare condition of thankful acceptance the crime is said to be pardoned in the common custom of speech it being done as far as belongeth to the Satisfier and the Rector as such though yet the Resusers be all actually unpardoned For a Conditional Gift puts nothing in act till the Condition be performed 2. That here in the Promise Pardon is not in time before Renovation and so not actually of any Infidels or unconverted though elect thereto 3. That even the pardon of the sanctified is but such as excludeth any more Sacrifice but not any more Faith Repentance Watching Praying c. 19. Having therefore Brethren boldness to enter into the holiest by the blood of Jesus 20. By a new and living way which he hath consecrated for us through the vail that is to say his flesh 21. And having an high priest over the house of God 19 20 21. And now I come to the Use of all that I have said in all the foregoing Doctrine We are not now deterred from access to God by unexpiated guilt but may come to him as a Father with comfortable reverent boldness and hope as reconciled by Christ even in confidence of the merit of his Righteousness and Sacrifice which is as a new and still effectual living way through the veil of his flesh consecrated for us And we have now in the Heavens a Glorified High Priest who is Head over all things to his Church which is the House of God and ever liveth to do all for us in Heaven which belongeth to a perfected High Priest 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 22. Let us therefore draw near to God in holy Worship and heavenly Desires and Aspirings with a heart that is sound sincere and true to Christ and our convictions and abounding with full belief and trust in Christ for all that he hath promised having our hearts cleansed by Christ's Blood which the sprinkling figured under the Law from the conscience of guilt and the love and power of sin and our bodily practice purified from uncleanness typified by the washings under the Law and federally signified by our Baptism 23. Let us hold fast the profession of our faith without wavering for he is faithful that promised 23. Let us against all subtle deceitful Adversaries and against all
see death and was not found because God had translated him for before his translation he had this testimony that he pleased God 5. It was by trusting God for a better unseen life that Enoch was made fit for and obtained to be translated by God without dying and so was no more seen on Earth For before it is recorded of him that he pleased God who thus rewarded him Note 1. That though Enoch died not by any corruption of his body no doubt but it had such change at its entrance into Heaven as the bodies of the living Saints shall have at Christ's Second Coming which proveth a transmutation of Elements by Scripture Testimony and as Christ's own body had which made it suitable to the heavenly Region For flesh and blood cannot enter into the Kingdom of God It is made a spiritual incorruptible body as ours shall be 2. It is like that this intimateth how God would have used Man if he had not by sin contracted the guilt of threatned death 3. But it 's certain that it is recorded to tell us whither it is that Faith and Holiness do tend and that there is a better life 6. But without faith it is impossible to please him for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him 6. Those that please God must needs be happy for that is Happiness it self But it is impossible to have a heart or life that pleaseth God without a Trusting-belief of these two Articles 1. That God is the very and only God infinite in all perfection 2. And that he is as our Ruler and Benefactor the full Rewarder of all them that with sincere diligence seek to please him in the obedience of his Governing Will or his Law revealed to them Note He that thinks there is no God can neither love trust or obey him And he that thinks he is impotent ignorant or bad or any way imperfect thinks that he is not God giveth him but the name of God while he denyeth and blasphemeth him and he that thinketh that he is not Man's Ruler morally by Law but only physically by Motion like lifeless Engines will never obey his Laws and therefore will live after his lusts and be far worsâ— than saya e Brutes as abusing a nobler Nature And he that thinks that God will let men be losers by their most costly and diligent obedience takes him to be none of our Governour or to be unjust and so not to be God indeed Nay if he believe not that his Holiness and Goodness will â—e pleased with and abundantly reward such sincere diligence And he that believeth not a life of great Reward after this cannot well believe that God is such a Rewarder of them that diligently seek him seeing what they suffer here Qu. But are these two Articles enough to Salvation Ans He that sincerely and trustingly believeth and practiseth these shall not perish but what more is necessary God will make known to him For of a truth whoever deny it God is no respecter of persons but in every Nation he that feareth God and worketh righteousness is accepted of him And if a Soul that truly loveth God and is accepted of him should be in Hell Heaven it self should be in Hell 7. By faith Noah being warned of God of things not seen as yet moved with fear prepared an ark to the saving of his house by the which he condemned the world and became heir of the righteousness which is by faith Note 1. God's Revelation was Noah's warning 2. The Flood neither seen nor likely in it self was the thing revealed and believed with the way to scape 3. True Belief will be effectual in an obedient use of God's appointed means of Salvation 4. The belief of God's Threatnings is a part of Saving Faith 5. Faithful Obedience to God condemneth the unbelieving rebellious World 6. All these acts of Faith go to make us Heirs of the Righteousness of Faith that is to be saved as those that God accounteth acceptably righteous 7. To be moved with the promised Glory and threatned Misery that is unseen is the Life of Faith 8. By faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went 8. Why did Abraham go when God called him into an unknown Land but that he practically trusted and believed God that he would give it his Seed for an Inheritance 9. By faith he sojourned in the land of promise as in a strange countrey dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise 10. For he looked for a city which hath foundations whose builder and maker is God 9 10 And why did he and Isaac and Jacob sojourn there in Tents as strangers but because he believed that God would give his Posterity Cities there such as Jerusalem strong and walled instead of Tents and would give him in the Mean time a place in the heavenly Jerusalem for his Faith and Obedience to God 11. Through faith also Sarah her self received strength to conceive seed and was delivered of a Child when she was past age because she judged him faithful who had promised 11. And Sarah past age brought forth Isaac because she trusted God's Promise against natural probability 12. Therefore sprang there even of one and him as good as dead so many as the stars of the sky in multitude and as the sand which is by the Sea-shore innumerable 12. Thus the numerous Seed of Israel sprang from one dead to generating by believing God 13. These all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the Earth 13. Both Abraham and his posterity long lived as strangers before the promised Land was given to their Successors which they received not themselves And Abraham who foresaw Christ's day and rejoyced and his believing Seed died in that Faith which saw him afar off and the heaven Glory promised by him and yet lived not to see the promised Messiah but confessed that they were Pilgrims on Earth though they believed and embraced the Promises 14. For they that say such things declare plainly that they seek a Countrey 14. And as their taking themselves for strangers in Canaan shewed that they were not yet at home and were but seekers of a Countrey promised so those that were true Believers confessing that they were but strangers and Pilgrims on Earth declare that it was a better place than Earth that they sought and hoped for 15. And truly if they had been mindful of that countrey from whence they came out they might have had opportunity to have returned 15. And it was not Chaldea whence they came which they sought for they might have returned to that 16. But now
father and thy mother and Thou shalt love thy neighbour as thy self 18 19. Note Christ knew the Order of the commandments but named the Fifth and the Tenth by themselves as being of special note the Fifth for Government it self and the Ninth the summary of the Second Table For Thou shalt love thy Neighbour as thy self If is that which is meant by Thou shalt not covet thy Neighbours c. that is not by self-love want love to him and draw from him to thy self or oppose his good 20. The young man saith All these have I kept from my youth up what lack I yet 20. Note No doubt but he had broken these commands especially the last but he judged by his freedom from the gross acts of sin 21. Jesus said to him If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me 21. Jesus said the state of Christianity or Qualification for Salvation is this Resolvedly and Practically to prefer Heaven before all the Prosperity of this World so as to part with All for Heaven when thou art Called to it Therefore I will now try thee whether thou canst do this Go sell all and give to the poor and follow me and take the hopes of a Treasure in Heaven instead of all 22. But when the young man heard that saying he went away sorrowful for he had great Possessions 22. But this seemed so hard a Motion to him that he would not consent but went away sorrowful for he was very rich 23. Then said Jesus to his Disciples Verily I say to you That a rich man shall hardly enter into the kingdom of heaven 24 And again I â—ay to you It is easier for a Camel to go through the eye of a needle than for a rich man to enter into the Kingdom of God 23.24 The difficulty of a Rich Man's being a sound Christian and Saved is great that I may express it by the common Proverb of a Camels going through a Needles Eye 25. When his Disciples heard it they were exceedingly amazed saying Who then can be saved 26. But Jesus beheld them and said to them With men this is impossible but with God all things are possible 25.26 This amazing the Disciples he said So naturally and strongly do men love this World and its Prosperity and so hardly do they believe and love the unseen Heavenly Felicity that it is impossible for meer fleshly Man to make so great a change upon the heart But the Grace of Almighty God can and will do it 27. Then answered Peter and said to him Behold we have forsaken all and followed thee What shall we have therefore 27. Peter said We have consented to thy termes and forsaken All and followed thee What shall be our reward 28. And Jesus said to them Verily I say to you that ye which have followed me in the Regeneration when the Son of man shall sit on the Throne of his glory ye also shall sit on twelve thrones judging the Twelve Tribes of Israel 28. Fear not being loosers by forsaking all You that have sincerely forsaken All for me shall in my Kingdom and future State have ruling Power Dignity and Honour Note It is doubted by Expositors Whether this speak onely of their chief Power on Earth in the Catholick Church and answerable Glory in Heaven Or of any peculiar reign over the Tribes of Israel in Heaven or on Earth after the resurrection The General sence is sure tho what more there is be doubtful 29. And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name-sake shall receive an hundred fold and shall inherit everlasting life 29. And it is not you onely but all others that lose and forsake any thing here for my Name-sake in the hope of the Kingdom of Heaven shall be so great gainers by it that they shall have in this Life a hundred-fold better in value than they lost and in the World to come Everlasting Life The worse condition of the Faithful is an hundred times better than others 30. But many that are first shall be last and the last shall be first 30. But as to the degree of Glory I must tell you it will not be given according to priority of Age or Conversion but according to the preparations of Grace And many that are now called and have less Holiness will have less Glory than many that will be more Eminent Saints many Ages hence CHAP. XX. 1. FOR the Kingdom of heaven is like to a man that is an housholder which went out early in the morning to hire labourers into his Vineyard 2. And when he had agreed with the labourers for a penny a day he sent them into his vineyard 1.2 Note The Parable is to shew That God will not give men more Glory than others because they were the first Christians but because his Grace hath made them the best tho in time after others 3. And he went out about the third hour and saw others standing idle in the market-place 4. And said unto them Go ye also into the vineyard and what ever is right I will give you And they went their way 5. Again he went out about the sixth and ninth hour and did likewise 6. And about the Eleventh hour he went out and found others standing idle and saith to them Why stand ye here all the day idle 7. They say to him Because no man hath hired us He saith to them Go ye also into the Vineyard and what ever is right that shall ye receive 3. c. The hours were about Nine a Clock and at Twelve and at Three and at Five God is not for idleness but hath work for all times and Ages 8. So when even was come the lord of the vineyard saith to his Steward Call the labourers and give them their hire beginning from the last unto the first 8. Note Gods Reward is in the evening of our days and the evening of the World when Work is done 9. And when they came that were hired at the Eleventh hour they received every man a penny 10. And when the first came they supposed that they should have received more and they likewise received every man a penny 11. And when they had received it they murmured against the good man of the house 12. Saying These last have wrought but one hour and thou hast made them equal with us who have born the burder and heat of the day 9.10.11.12 He made no difference in their Wages for the Time of their Work But he will make difference for the Work it self They that are called near the end of the World shall have as much as those that heard Christ Preach And those that are Converted in their Age if they be more Holy than those that began in Youth will be more Happy 2. This Parable meaneth not that
of the sepulchre 4. And when they looked they saw that the stone was rolled away for it was very great 4. The Angel had before done it and frighted away the Souldiers 5. And entring into the sepulchre they saw a young man sitting on the right side clothed in a long white garment and they were affrighted 6. And he saith unto them Be not affrighted ye seek Jesus of Nazareth which was crucified he is risen he is not here behold the place where they laid him See on Job 20. The reconciling of the seeming differences of the Evengelists about the Apparitions 7. But go your way tell his diâ—ciples and Peter that he goeth before you into Galilee there shall ye see him as he said unto you See Joh. 21.1 2. 8. And they went out quickly and fled from the sepulchre for they trembled and were amazed neither said they any thing to any man for they were afraid 8. Fear made them silent 9. Now when Jesus was risen early the first day of the week he appeared first to Mary Magdalene out of whom he had cast seven devils 9. The rest were near her 10. And she went and told them that had bin with him as they mourned and wept 10. She was the first messenger of Joy to the morning weeping Disciples 11. And they when they had heard that he was alive and had been seen of her believed not 11. Note Christs Disciples found a great difficulty to believe his Resurrection and he took them noâ— at the worst 12. After that he appeared in another form to two of them as they walked and went into the countrey 13. And they went and told it unto the residue neither believed they them 14. Afterward he appeared unto the eleven as they sat at meat and upbraided them with their unbelief and hardness of heart because they believed not them which had seen him after he was risen 12. Mark doth but give us a brief touch of some of Christs appearances and leave much recorded by others Note unbelief and Hardness of heart are radical sins in us and of difficult cure Note Christ findeth so much of these in us as to upbrail us with them as our fault and shame and directeth us what to blame and resist in our selves 15. And he said unto them Go ye into all the world and preach the gospel to every creature 16. He that believeth and is baptized shall be saved but he that believeth not shall be damned 15. To all men as far as ye are able 16. He that upon your Preaching believeth the Gospel and sincerely giveth up himself in the Baptismal Covenant to God the Father the Son and the Holy Ghost by a practical and obedient Trust and dedication shall be forgiven and be saved from sin from the curse of the Law from Satan and from Hell But those to whom you Preach who will not believe and take me for their Saviour and God for their God shall be condemned to Hell as refusers of Salvation 17. And these signs shall follow them that believe in my name shall they cast out devils they shall speak with new tongues 18. They shall take up serpents and if they drink any deadly thing it shall not hurt them they shall lay hands on the sick and they shall recover 17. And because it cannot be expected that all people believe things so strange and unlikely to nature upon your bare affirmation I will by sending down the Holy Ghost attest your word by these miraculous signs They that believe and specially you my Apostles shall in my name cast out Devils from the Possessed and make them obey me and confess me You shall speak in various Languagues which you â—ever learnt Poyson shall not hurt you either Serpents outwardly or taken inwardly And you shall pray and lay your hands on the sick in my name and they shall recover Note 1. That not every one shall have all these gifts but some one and some another not that you shall use them when and how you will but as pleaseth the Holy Ghost that giveth them 19. So then after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God 19. Note His Ascension they beheld and his Glorification they believed by the Spirits revelation 20. And they went forth and preached every where the Lord working with them and confirming the word with signs following Amen 20. And accordingly they began in Judah and thence went abroad through the Gentile World every where Preaching the Gospel of Christ his Person Life Doctrine Sufferings Resurrection Ascension Kingdome Judgment Glory and Blessing to his Church The Lord by his Grace making their teaching successful and assisting and confirming it by the promised Miracles The Gospel according to St. LUKE CHAP. I. 1. FOrasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed amongst us 2. Even as they delivered them unto us which from the beginning were eye-wit-nesses and ministers of the word 1. Divers having published the declaration or History in order of those matters of Fact and Doctrine which have been done and are fully believed among us Christians 2. Even as those men did faithfully deliver them to us who from the beginning were eye-witnesses of the works of Jesus and Ministers who attended him and have preached his word 3. It seemed good to me also having had perfect understanding of all things from the very first to write unto thee in order most excellent Theophilus 3. I also thought good to write the like history in order to thee most excellent Theophilus both to confirm what is by others written and to add especially of the beginning of the history what in others is omitted having my self by very diligent search got full notice of these matters from the very first which others mention not 4. That thou mightest know the certainty of those things wherein thou hast been instructed 4. That I may contribute my endeavour to encrease thy knowledge and confirm thy belief of those things concerning Jesus Christ which thou hast already learned among us 5. THere was in the days of Herod the King of Judea a certain priest named Zacharias of the course of Abia and his wife was of the daughters of Aaron and her name was Elizabeth 5. Note The Families of the Priests officiated in their courses and Abia's course was the 8th of old 1 Chron. 24.10 After it was the 12th Nehem. 12.1 And after that the eleventh Neh. 12.17 6. And they were both righteous before God walking in all the commandments and ordinances of the Lord blameless 6. They were both sincere godly persons living in true obedience to all the Commandments and ordinances of God according to the Law and light which they were under without the blot of any gross or scandalous Sin 7. And they had no child because that Elizabeth was barren and they both were now
Son of God Luke's words are not contrary but we may conclude that the Centurion spake both 48. And all the people that came together to that sight beholding the things which were done smote their breasts and returned 49. And all his acquaintance and the women that followed him from Galilee stood afar off beholding these things 48 49. N. Souldiers and common people were not so hardened as the Priests and Rulers 50. And behold there was a man named Joseph a counsellour and he was a good man and a just 50. Oâ—e of the Council that governed 51. The same had not consented to the counsel and deed of them he was of Arimathea a city of the Jews who also himself waited for the kingdom of God 51. Who having lookt for the coming of the Messiah believed that Christ was he 52. This man went unto Pilate and begged the body of Jesus 52. N. 1. He that concealed his Faith before shewed his Love to Christ when he was dead 2. The Body of the Son of God was at the disposal and power of a Heathen even his who was Lord of all the World 53. And he took it down and wrapped it in linen and laid it in a sepulcher that was hewen in stone wherein never man before was laid 53. Prepared for himself 54. And that day was the preparation and the sabbath drew on 55. And the women also which came with him from Galilee followed after and beheld the sepulcher and how his body was laid 56. And they returned and prepared spices and ointments and rested the sabbath day according to the commandment 54 55 56. According to Moses's Law which required Ceremonial Rest it being not then abrogated CHAP. XXIV 1. NOw upon the first day of the week very early in the morning they came unto the sepulcher bringing the spices which they had prepared and certain others with them 1. Obj. Did not Nicodemus and Joseph wrap his body in Spices at his Burial Ans They laid it in haste in the dry Aloes and Myrrh deferring the full Embalming of it with the added Ointments till after the Sabbath 2. And they found the stone rolled away from the sepulcher 3. And they entred in and they found not the body of the Lord Jesus 4. And it came to pass as they were much perplexed thereabout behold two men stood by them in shining garments 5. And as they were afraid and bowed down their faces to the earth they said unto them Why seek ye the living among the dead 2 3 4 5. See the reconciliation of the seeming differences of the Evangelists herein on Mat. 28. Mark 16. Joh. 20. 6. He is not here but is risen remember how he spake unto you when he was yet in Galilee 7. Saying The Son of man must be dilivered into the hands of sinful men and be crucified and the third day rise again 6 7. N. Luke saith more of this Sermon of the Angels to the Women than the other Evangelists did 8. And they remembred his words 9. And they returned from the sepulcher and told all these things unto the eleven and to all the rest 10. It was Mary Magdalen and Joanna and Mary the Mother of James and other women that were with them which told these things unto the apostles 11. And their words seemed to them as idle tales and they believed them not 8 9 10 11. N. Here is much past by which the other Evangelists have For no one of them pretended to write all that was done 12. Then arose Peter and ran unto the sepulcher and stooping down he beheld the linen clothes laid by themselves and departed wondering in himself at that which was come to pass 12. Seâ— tâ—is more fully in John 20. 13. And behold two of them went that same day to a village called Emmaus which was from Jerusalem about threescore furlongs 14. And they talked together of all these things which had happened 15. And it came to pass that while they communed together and reasoned Jesus himself drew near and went with them 13 14 15. Christ came to them but as unknown 16. But their eyes were held that they should not know him 16. It 's like the cause was partly in them and partly in the change of the countenance of Christ 17. And he said unto them What manner of communications are these that ye have one to another as ye walk and are sad 17. N. He was not ignorant of their discourse but askt them that he might instruct them 18. And the one of them whose name was Cleopas answering said unto him Art thou onely a stranger in Jerusalem and hast not known the things which are come to pass there in these dayes 19. And he said unto them What things and they said unto him Concerning Jesus of Nazareth which was a prophet mighty in deed and word before God and all the people 18 19 In Miracles and Prophecy and Doctrine 20. And how the chief priests and our rulers delivered him to be condemned to death and have crucified him 21. But we trusted that it had been he which should have redeemed Israel beside all this to day is the third day since these things were done 20 21. N. They still believed that he was a Prophet For many Prophets were murdered But they now seemed to doubt yea almost to give up their belief that he was the Messiah 22. Yea and certain women also of our company made us astonished which were early at the sepulcher 23. And when they found not his body they came saying that they had also seen a vision of angels which said that he was alive 24. And certain of them which were with us went to the sepulcher and found it even so as the women had said but him they saw not 22 23.24 And yet we know not what to think but are under meer astonishment and further expectation for certain Women c. 25. Then he said unto them O fools and slow of heart to believe all that the prophets have spoken 25. Were you not very ignorant Men and of dull hearts you would not be so unacquainted with and backward to believe that which all the Prophets did foretel 26. Ought not Christ to have suffered these things and to enter into his glory 26. Have they not all foretold that Christ must thus suffer and then enter into the heavenly glory where is his Throne where he is to reign 27. And beginning at Moses and all the prophets he expounded unto them in all the scriptures the things concerning himself 27. N. Though it hath not pleased God to give us down this Expository Sermon of Christ yet his Spirit by his Apostles hath given us enough for our use 28. And they drew nigh unto the village whither they went and he made as though he would have gone further 28. N. Not by any false words but by his carriage concealing his purpose to stay with them 29. But they constrained him saying Abide
thee mine hour is not yet come 3 4. These words are not a breach of the fifth Commandment but as much as to say I am not to do Miracles by the direction of a Mothers Authority or by man but in the time and manner as by the Divine Wisdome shall be determined And by this and other passages Christ seems to foresee how Papists would overvalue his Mother 5 His mother saith unto the servants whatsoever he saith unto you do it 5. N. She believed his Power though he represt her Presumption 6 And there were set there six waterpots of stone after the manner of the purifying of the Jews containing two or three firkins a piece 7 Jesus saith unto them Fill the water-pots with water And they filled them up to the brim 8 And he saith unto them Draw out now and bear unto the governor of the feast And they bare it 6 c. Note It is conjectured to be about 1000 eight hundred pounds or pints oâ— Wine that Christ made which shewed that the Guests were very many or that he was at such Festivals for freer drinking of Wine than is fit among us perhaps all their Wine was small and not all of it then drunk but this and the like occasioned the Pharisees censure of him 9 When the ruler of the feast had tasted the water that was made wine and knew not whence it was but the servants which drew the water knew the governor of the feast called the bridegroom 10 And saith unto him Every man at the beginning doth set forth good wine and when men have well drunk then that which is worse but thou hast kept the good wine until now 9. Mariages among the Jews were celebrated with great Feasting where moderate jocundity was thought seasonable The reason Christ giveth for his Disciples not fasting was because the Bridegroom was yet with them When they had drunk to temperate hilarity small Wine was most suitable The vulgar Latin is when they are drunk and perhaps with Drunkards that might be the custom to bring smaller Wine when they could not well distinguish them 11 This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory and his disciples believed on him 11. By this he shewed them his Divine Power and convinced his Disciples that he was the Messiah 12 After this he went down to Capernaum he and his Mother and his Brethen and his disciples and they continued there not many days 13 And the Jews passover was at hand and Jesus went up to Jerusalem 14 And found in the temple those that sold oxen and sheep and doves and the changers of money sitting 15 And when he had made a scourge of small cords he drove them all out of the temple and the sheep and the oxen and poured out the changers mony and overthrew the tables 16 And said unto them that sold doves Take these things hence make not my Fathers house an house of merchandise 12 c. It seems probable that Christ did thus cleanse the Temple twice And that this is not the same History with that Matt. 21. though indeed its very like it 17 And his disciples remembred that it was written The zeal of thine house hath eaten me up 17. They believed that his zeal for Gods house might warrant this action in the Messiah as Ps 69.9 18 Then answered the Jews and said unto him what sign shewest thou unto us seeing that thou doest these things 18. These arbitrary actions require some extraordinary Commission to warrant them By what sign dost thou prove that thou hast such authority 19 Jesus answered and said unto them Desâ—roy this temple and in three days I will raise it up 20 Then said the Jews Forty and six years was this temple in building and wilt thou rear it up in three days 21 But he spake of the temple of his body 19 N. He told them enigmatically what should be after plainly expounded Many Prophecies written darkly are not intended to be presently understood but when they are fulfilled 22 When therefore he vvas risen from the dead his disciples remembred that he had said this unto them and they believed the scripture and the vvord vvhich Jesus had said 22. When this was performed by his Resurrection his Disciples believed the Prophesies of him and his own words 23 Novv vvhen he vvas in Jerusalem at the passover in the feast day many believed in his name vvhen they savv the miracles vvhich he did 23. His miracles made many believe that he was the Christ that yet were no through Disciples 24 But Jesus did not commit himself unto them because he knevv all men 25 And needed not that any should testifie of man for he knevv vvhat vvas in man 24 25. But Christ that knew the hearts of Men and how many have but an unrooted mutable uneffectual belief would not trust himself into their hands by familiarity CHAP. III. THere vvas a man of the Pharisees named Nicodemus a ruler of the Jews 2 The same came to Jesus by night and said unto him Rabbi we know that thou art a teacher come from God for no man can do these miracles that thou doest except God be with him 1 2. Being a Ruler he durst not be seen to come to Christ by day light but came by night and said Rabbi I am come to learn of thee for I know thou art a Teacher sent by God for no Man can do such miracles as thou dost but by Gods Power and God will not lend such Power to any whom he doth not approve and justifie 3 Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the kingdom of God 3. As I could not do the works of God by miracles and doctrine unless God were with me so neither can any Man become a sound Believer and do the works of Faith and be saved as a true Member of the Kingdom of God unless by Gods spirit he be begotten again and have a new qualitative nature given him 4 Nicodemus saith unto him How can a man be born when he is old can he enter the second time into his mothers womb and be born 4. Nicodemus grosly misunderstanding Christ saith How can c. 5 Jesus ansvvered Verily verily I say unto thee Except a man be born of water and of the Spirit he cannot enter into the kingdom of of God 5. I tell thee most certainly that unless a Man have as it were a new nature and be made a new Man by being washed from his former sin and guilt and sanctifyed by the renewing work of Gods Spirit he cannot enter into the Kingdom of God N. This is all signified and celebrated by Baptism but it is the washing and sanctifying of the Soul only that hath the promise of Salvation But the Church on Earth being as the Porch Womb or Seminary to Heaven it is not another kind of Faith but that same
and said to them murmur not among your selves 44. No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day 43. The objections which you murmur on do indeed require Divine Grace to overcome them and therefore none can sincerely believe and come to me as a Christian except the Father who sent me to save men convince and draw them to me to be saved and all those I will raise to life everlasting 45. It is written in the Prophets and they shall be all taught of God Every man therefore that hath heard and learned of the Father cometh unto me 45. As the Prophets speak of a Divine teaching so it is those that are thus taught of God that come to me 46. Not that any Man hath seen the Father save he which is of God he hath seen the Father 46. Not by a Teaching by seeing him For it is I only that come from him that have seen him 47. Verily verily I say to you he that believeth in me hath everlasting life 48. I am the bread of life 49. Your Fathers did eat Manna in the Wilderness and are dead 50. This is the bread that came down from Heaven that a man may eat thereof and not die 51. I am the living bread which cometh down from Heaven If any man eat of this bread he shall live for ever and the bread that I shall give him is my flesh which I will give for the life of the World 47. I tell you he that believeth on me hath that everlasting Life which Manna gave not for they are dead that did eat it I am the Bread that come indeed from Heaven and give Life not temporary but everlasting not to a few but to the World or universal Church My sacrificed flesh shall purchase this 52. The Jews therefore drove among themselves saying how can this man give us his flesh to eat 53. Then Jesus said to them verily verily I say to you except ye eat the flesh of the Sâ—n of Man and drink his blood ye have no life in you 54. Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day 55. For my flesh is meat indeed and my blood is drink indeed 52. This seemed to them a saying not to be digested and Christ at that time would no further explain it to them than by saying I tell you unless that you live by virtue of my Flesh and Blood received by Faith as food is by your mouth ye have no spiritual saving life It is all they that thus by Faith partake of my Sacrificed Flesh and Blood that have the Title and beginning of Eternal Life and I will at last raise them up to the full fruition of it For my sacrificed Flesh and Blood are truly enlivening and saving 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him 56. He that by true Faith trusteth in my sacrificed Flesh and Blood professeth thereby to be united to me as digested food is to the body whereby I also dwell in him and I will give him the Spirit of Life and he shall live by influence from me 57. As the living Father hath sent me and I live by the Father so he that eateth me he shall live by me 57. As the Father is Essential Self-life and I live by Communication from him so he that is intimately united to me and I to him as food is to the body by digestion by a covenanting lively Faith shall live by me a life of Grace and Glory 58. This is the bread which came down from Heaven Not as your Fathers did eat Manna and are dead He that eateth of this bread shall live for ever 58. I am the true Bread from Heaven who give everlasting Life when your Fathers who did eat Manna died and were not by that made immortal 59. These things said he in the Synagogue as he taught in Capernaum 59. N. Remember it was not those only that had followed him that he spake this to and the following sharp passages but to his auditors at Capernaum 60. Many therefore of his Disciples when they had heard this said this is an hard saying who can hear it 60. N. Christ would not forbear this mysterious doctrine though the hearers could not digest it but would make an ill use of it to depart from him 61. When Jesus knew in himself that his Disciples murmured at it he saith to them doth this offend you 62. What if ye shall see the Son of Man ascend up where he was before 61. I will e're long ascend up visibly to Heaven And will not that prove that I came from Heaven 63. It is the Spirit that quickneth The Flesh profiteth nothing The words that I speak to you they are Spirit and they are Life 63. And as to your offence at my words of the eating of my Flesh you know that Flesh of it self would be a dead and sensless thing were it not for the Soul that is it's life And so it is not my meer dead flesh that I say shall give you life but my Flesh as it is in dignity the Body of the Son of God purchasing life for the World and as it is accompanied with the operation of the Holy Ghost which animaterh them spiritually who by Faith are united to me And thus not only my flesh but the words that I speak to you are by my Spirit made the means of communicating to you Spirit and Life 64. But there are some of you that believe not For Jesus knew from the beginning who they were that believed not and who should betray him 64. But there are some of you that follow me that are not true believers and therefore have not this quickening Spirit For he knew their hearts and knew who would after betray him N. Though Christ knew Judas and other Hypocrites he did not expel them but sent out Judas to Preach with the rest to tell us how the visible Church will be constituted and must be ordered 65. And he said therefore I say to you that no man can come to me except it were given to him of my Father 65. N. That the word Can speaketh not of Physical power but partly moral indisposition and partly an hypothetical impossibility of event 2. That though Gods grace be the cause of faith no man is deprived of that Grace but by his own wilful sin which maketh him unexcusable 66. From that time many of his Disciples went back and walked no more with him 66. By forsaking him they shewed that they were never sound believers 67. Then said Jesus to the twelve will ye also go away 68. Then Simon Peter answered him Lord to whom shall we go Thou hast the words of eternal life 69. And we believe and are sure that thou art the Christ the Son of the living God 67. N. 1. Christ puts
bringeth forth much fruit 21. When Greeks by the same of Christs Miracles desired to see him he tells them that indeed the time of his glory in the world by mens believing on him was at hand But that he must die first and then the Catholick Church should be gathered A grain of Wheat is said to die because the dissolution and change maketh it no longer a grain of Wheat but the seed of many new grains with the Straw 25. He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal 25. And as it is with me it will be with you He that so overloveth his life as that he cannot forsake it for my sake and his Salvation shall lose it by keeping of it And he that casteth it away as men do a hated thing rather than deny me and sin shall live for ever 26. If any man serve me let him follow me and where I am there shall also my servant be if any man serve me him will my Father honor 26. If any man will be a Christian let him not stick to do and suffer as I do but believe that he shall fare no worse than I but if he die he shall be with me where I am For my Father will honour those that serve me N. 1. To be a Christian and to be one that serveth Christ are all one 2. Salvation is promised to all that serve Christ 3. They that serve him shall be with him where he is therefore the spirits of the just made perfect are in Paradise and Heaven for Christ is there This is our great comfort in life and at death And we must then thus think of our godly departed friends they are all with Christ 27. Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour 28. Father glorifie thy name Then came there a voice from Heaven saying I have both glorified it and will glorifie it again 27.28 I am a man and my Soul is troubled at the foresight of my death and suffering and nature inclineth me to say Father save me from it But I must not take up with that natural desire for I came on purpose thus to suffer Therefore my choice and prayer is Father glorifie thy Name Then came there a voice c. 29. The people therefore that stood by and heard it said that it thundred others said An angel spake to him 29. They heard the sound but understood not the words 30. Jesus answered and said this voice came not because of me but for your sakes 31. Now is the judgment of this world now shall the prince of this world be cast out 32. And I if I be lifted up from the earth will draw all men unto me 33. This he said signifying what death he should die 30. This voice though spoke to me was for your conviction and not for my sake only For now the time is at hand when the wickedness of this world shall be detected and punished and Satan the Prince of this world cast out of his possession by the gathering of my Chuâ—ch And when I am lifted up from the earth by Crucifixion I shall be lifted up to Heaven in glory and will by my Word and Spirit draw many Nations to me their Saviour By being lift up he meant his Crucifixion as in order to his Resurrection and Ascension 34. The people answered him We have heard out of the law that Christ abideth for ever and how sayest thou the Son of man must be lift up who is this Son of man 34. We have been taught that Christ dieth not but shall have an everlasting Kingdom who then is that Son of man that thou sayest must be lift up 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth 36. While ye have light believe in the light that ye may be the children of light These things spake Jesus and departed and did hide himself from them 35 36. Though Christ abide for ever he will not for ever abide visible with you It is but a little while that he who is the light will continue among you Obey the Light while you have it lest darkness surprize you and he that walketh in darkness knoweth not whither he goeth nor whether he do well or ill Before I be taken from you believe in me that ye may be illuminated adopted and enjoy the light 37. But though he had done so many miracles before them yet they believed not on him 38. That the saying of Esaias the Prophet might be fulfilled which he spake Lord who hath believed our report and to whom hath the arm of the Lord been revealed 37. All his Miracles caused them not to believe And so Isaiahs prophesie was fulfilled in them c. 39. Therefore they could not believe because Esaias said again 40. He hath blinded their eyes and hardned their heart that they shouâ—d not see with their eyes nor understand with their heart and be converted and I should heal them 41. These things said Esaias when he saw his glory and spake of him 39. And no wonder that they believed not for it could not be it being foretold by Isaiah that God would forsake them which Isaiah foreseeing Christs day by inspiration did mean in that prophesie N. To understand this 1. We must distinguish between a caused Necessity and a Necessity of Consequence in order of arguing 2. Between men that have forfeited Gods grace by rejection and those that Grace is newly offer'd to And so 1. God is not the efficient cause of any sin 2. But he deseâ—teth many that abuse his Grace and leaveth them to their blindness and obstinacy 3. And for it he causeth their destruction 4. And he oft foretelleth this 5. And his prediction maketh the thing foretold hypothetically necessary or a certain consequence in order of arguing It being impossible that God should lie And so all that is foreknown by God or man will come to pass when foreknowledg doth not cause it but prove it 6. And deserted Souls have a moral impotency to repent that is an indisposition which nothing in their depraved nature will overcome 42. Nevertheless among the chief rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue 43. For they loved the praise of men more then the praise of God 42. Many of the chief Rulers had a secret belief but not enough to make them openly own and confess him left they should be excommunicate and reproacht For the love of their reputation with men did prevail in them against their love of Gods approbation 44. Jesus cried and said He that believeth on me believeth not on me but on
am in my Father and you in me and I in you 20. In that measure that this Spirit of Life is from me communicated to you ye shall Experimentally find that as I am in the Father and act by his Power so you are in me acted by my Love and Power and I in you thus acting you by my Spirit 21. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him 21. This Holy Spirit which I promise you is the Spirit of Love And he that loveth and keepeth my Commandments is he that truly loveth me And though with a Love of benevolence and beneficence I Love many Enemies to their Conversions yet it is only they that thus Love me that shall be Loved of my Father with Complacence and Felicitation And I will delight bless and glorifie them with my Love and make my self fuller known to them 22. Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world 23. Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 22 23. The manifestation of my self is not to be by Monarchical outward Pomp which the World expecteth but by Spiritual Gifts and Comforts and Rewards And none are prepared for these but they that love me and keep my words These my Father will Love and my Father and I will come to him by the Spirit and make our aboad with him for ever 24. He that loveth me not keepeth not my sayings and the word which you hear is not mine but the Fathers which sent me 24. But the World that Loveth me not keepeth not my words And it is the Fathers word and not mine only which they reject 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you 25 26. I tell you all these things with my own Mouth while I am present with you But they shall be better understood and take deeper rooting in your Memory and Affections by the work of the Paraclets the Holy Ghost whom my Father will send in my Name my Agent Advocate and Witness he shall more fully teach you all things and bring all things that ever I said to your remembrances that you may teach and record them to the World 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your heart be troubled neither let it be afraid 27. And taking my farewell of you I do not only wish but give and leave with you my Grace and Benediction Not such an uneffectual or delusory peace in Sin as the World giveth But the beginning of everlasting Felicity Therefore let not your hearts be troubled or afraid at my departure as if ye were deserted 28. Ye have heard how I said unto you I go away and come again unto you If ye loved me ye would rejoyce because I said I go unto the Father for my Father is greater then I. 28. Ye have heard with trouble my words that I go away and come again to you If ye understood this aright your Love to me would make you rejoyce because as I told you it is my Father that I go to And he is greater than I whom he hath made Mediator And the presence of his Glory is better than this base wicked World 29. And now I have told you before it come to pass that when it is come to pass ye might believe 29. I have foretold you of my departure and my sending the Spirit that when it s come to pass your Faith may be helped by remembring my Predictions 30. Hereafter I will not talk much with you for the Prince of this world cometh and hath nothing in me 30. I shall not speak much more to 〈…〉 my death For the Devil the Prince of the 〈◊〉 and the Romish and Jewish Powers his Agents are ready to Execute what I came to suffer but shall find in me no guilt or desert of suffering 31. But that the world may know that I love the Father and as the Father gave me commandment even so I do Arise let us go hence 31. But that I may shew to Mankind that my Love to my Father and my perfect Obedience to his Commands are more Powerful in me than the love of this Life I shall willingly suffer for Man an undeserved cursed death Arise and let us go to the place where I know Judas will come to apprehend me CHAP. XV. I Am the vine and my Father is the husbandman 1. I am to you like the Vine that giveth forth her Vital juice for Mans life and delight And my Father is as the Husbandman that planteth owneth and disposeth of the Vine and Fruit. Note Whether Christ spake this before they rose from Supper or as they went by the way is uncertain 2. Every branch in me that beareth not fruit he taketh away and every branch that bareth fruit he purgeth it that it may bring forth more fruit 2. All that manifest themselves Christians and are Baptized and Grafted into my Church are to me as the Branches are to the Vine as to Coveâ—ant-insition And every 〈…〉 â—hristia◠〈◊〉 is not sincerely fruitful 〈…〉 superfluous branch And the sincere and fruitful shall be pruned by Instruction Discipline and Correction that they may be yet more fruitful 3. Now ye are clean through the word which I have spoken unto you 4. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me 3 4. You are now in some measure cleansed and sanctified by my Word and Grace But do ye think that all your work is done or all your danger over it must be still your care to abide in me by continued Faith and Love and that I may abide in you by my Spirit and Grace For as the branch can bear no Fruit of it self but by vertue communicated from the Stock and therefore must abide in it No more can you except you abide in me 5. I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing 5. Your â—â—â—tion and continuance in me must make you fruitful â—or out of me and without my communicated Spirit of Grace you can do nothing that will save you 6. If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and
is his is mine and the Spirit is sent by the Father and by me 16. A little while and ye shall not see me and aâ—ain a little while and ye shall see me because I go to the Father 16. As it is but a little while till I that am now with you shall depart from your sight so it will be but a short time till I shall return from Heaven to which I am Ascending or as some Expound it I shall be a little while dead and a little while with you after my Resurrection 17. Then said some of his Disciples among themselves What is this that he saith unto us A little while and ye shall not see me and again a little while and ye shall see me and Because I go to the Father 18. They said therefore What is this that he saith A little while we cannot tell what he saith 19. Now Jesus knew that they were desirous to ask him and said unto them Do ye enquire among your selves of that I said A little while and ye shall not see me and again a little while and ye shall see me 17 18 19. Jesus perceived that they understood him not 20. Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowful but your sorrow shall be turned into joy 21. A woman when she is in travail hath sorrow because her hour is come but as soon as she is delivered of the child she remembreth no more the anguish for joy that a man is born into the world 22. And ye now therefore have sorrow but I will see you again and your heart shall rejoyce and your joy no man taketh from you 20. You shall have a time of suffering Sorrow while bad Men are triumphing over you and rejoycing but your Sorrow shall be turned into Joy in the sense of my Resurrection and the Comforts of the Holy Ghost and the success of your labours and your own Salvation As a Woman delivered hath joy in her Birth instead of the sorrows of her Travail I my self will again see you when I am Risen and finally glorifie you And then you shall have a Joy which none can deceive you of or diminish 23. And in that day ye shall ask me nothing Verily verily I say unto you Whatsoever ye shall ask the Father in my name he will give it you 24. Hitherto have ye asked nothing in my name ask and ye shall receive that your joy may be full 23 24. You shall not then learn by asking me questions as now But you shall Petition the Father in my Name and he will give you what you need both for your own Instruction and for your Ministry You have not hitherto understood and used my Intercession so fully as you must do hereafter and have nor used to ask in my Name so explicitely as you must do But heâ—erâ—after you must ask in my Name to be heard for my Merits and sake as your Intercessor As thus by fervent Prayer and fuller answers and gifts shall cause your fuller Joy 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father 25. I have hitherto spoken to you in Parables letting in the Light by such degrees as you were fit to bear But when I send you the Holy Ghost you shall know more plainly the Mysteries of God 26. At that day ye shall ask in my name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have believed that I came out from God 26 27. You shall then put up all your Prayers in my Name which I would not have you so to understand as if the Father himself did not Love you but must be moved to it by me I say more than that I will Pray for you even that the Father himself loveth you because ye have loved me and believed in me c. Note First I say not that I will Pray is but Christs ordinary use of a Positive phrase for a Comparative it is I say not this only but more Secondly Our Love to Christ as well as our Faith is called the cause why God loveth us Thirdly But this Because signifieth no efficient cause of any thing in God but a Moral Qualification of the receiver called a Material dispositive receptive Cause 28. I came forth from the Father and am come into the world again I leave the world and go to the Father 28. Note I have before shewed that this coming from the Father signifieth not any local removal of of the Deity but its Conjunctive Operation on the humane Nature and its miraculous Conception or Production 29. His Disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee by this we believe that thou camest forth from God 29 30. We now perceive that thou knowest the secrets of our hearts and what thoughts and doubts they were that troubled us which thou hast now plainly resolved Therefore we believe thou comest from God 31. Jesus answered them Do ye now believe 32. Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone and yet I am not alone because the Father is with me 31 32. As confidently as you speak I tell you the hour is now at hand in which you shall every man be afraid to own me and shall shift for your selves and fly to your Houses and shall leave me forsaken of you all alone But I will not call it alone for the Father will not forsake me 33. These things I have spoken unto you that in me ye might have peace In the world ye shall have tribulation but be of good cheer I have overcome the world 33. I have told you what is to befal you hereafter that though you will be grieved at my departure you may fetch your Peace and Joy from the Assurance of what I will do for you after my Resurrection You shall have Tribulation to the flesh in the World But let not that dismay you but take comfort in me who have overcome the World even its flattering Tempations and its malicious Prosecutions And my Victory is virtually yours who shall overcome by my Intercession Spirit and Graces CHAP. XVII THese words spake Jesus and lift up his eyes to heaven and said Father the hour is come glorifie thy Son that thy Son also may glorifie thee 1. This Prayer Christ made to his Father lifting up his Eyes to Heaven to teach us to look thither as the place whence God appeareth in Glory Father the hour of my death undertaken for Mans Redemption is at hand Glorifie thy Son by thy Attestation and his Resurrection
positive penalty on Christs soul called here The Pains of Death But most think otherwise 25. For David speaketh concerning him I foresaw the Lord always before my face for he is on my right hand that I should not be moved 26. Therefore did my heart rejoyce and my tongues was glad moreover also my flesh shall rest in hope 27. Because thou wilt not leave my Soul in hell neither wilt thou suffer thine holy One to see corruption Note Though David spake this partly of himself the Holy Ghost spake it by him of Christ that God would not leave him in the state of Death nor suffer his body to be corrupted 28. Thou hast made known to me the ways of life thou shalt make me full of joy with thy countenance 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his Sepulchre is with us unto this day 30. Therefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loyns according to the flesh he would raise up Christ to sit on his throne 31. He seeing this before spake of the resurrection of Christ that his Soul was not left in hell neither his flesh did see corruption 30. Quest How is Christ said to sit on Davids Throne which was of a visible Earthly Kingdom Answ It is that which was principally meant in the promise to David And the eminent and highest Reign containeth the lower under its power 2. The Article of Christs descent into Hell is so largely handled by many that I will not here interpose any more of it than to say that I take it to be best expounded by A. Bishop Vsher in his Answer to the Jesuits challenge And this Text speaking first of David and ultimately of Christ seemeth to mâ—an no other Hell for Christ but what David meant of â—â—â—self which is Hades the State of separated Souls as such 32. This Jesus hath God raised up whereof we all are witnesses 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the holy Ghost he hath shed forth this which ye now see and hear 32. We being all Witnesses of his Resurrection and Ascension he being in Glory in the fulness of his Power and having promised thus to send down the Holy Ghost hath performed his promise as ye see and hear 1. To prove by this Miracle the truth of his Power to convince Unbelievers 2. And to enable us to Teach the Gospel to the People of divers Languages in the World Note The Apostles were credible Witnesses of fact 2. The Holy Ghost is the infalible evidence that Christians mission and power is of God 34. For David is not ascended into the Heavens but he saith himself The LORD said unto my Lord Sit thou on my right hand 35. Until I make thy foes thy footstool 34. David went not up to Heaven bodily as Jesus did but only his Soul but he Prophesied of Christs Ascension and Glory 36. Therefore let all the House of Israel know assuredly that God hath made that same Jesus whom ye have Crucified both Lord and Christ 36. All of you therefore believe these Divine attestations and know asuredly that this Jesus whom you Crucified is in Glory exalted by God to be the Lord King and Saviour 37. Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the apostles Men and brethren what shall we do 37. These words accompanied with so great Evidence and the work of the Spirit now poured out they could not resist but their hearts convinced were prickt or wounded with grief and fear to find that they had Crucified the Messiah whom they expected And they cryed out is there yet no hope or remedy If there be what shall we do 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost 38. There is yet hope and remedy Repent of this and all your sins and give up your selves by Faith to Christ in the Baptismal Covenant and your sins shall be remitted and this Holy Ghost which you now admire shall also be given unto you 39. For the promise is unto you and to your Children and to all that are afar off even as many as the Lord our God shall call 39. For the Messiah with his Grace of Remission and the Spirit is promised and is offered to you that are Jews and your whole Nation and Children in the first place and shall be yours yet if you accept the offer And not to you only but to as many as God shall call of the Gentiles in the remotest parts of the World For Christ is now to be the Universal King and Saviour of all Nations and Persons that accept him 40. And with many other words did he testifie and exhort saying Save your selves from this untoward generation 40. And with many more Exhortations he perswaded them to believe and repent and not to imitate the unbelieving persecuting hardned part of the Jews lest they perish with them 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls 41. Then they that believed and gladly consented to be Christians were baptized And that day about three thousand were converted to Christianity 1. These Jews were before instructed in much of the Law and Prophets and therefore their Baptism was not delayed so long as the following Churches delayed the baptizing of the Gentile Catechumens 2. Yet though all were converted that day it is not certain that all were Baptized that day 3. None were Baptized that did not profess to believe the Essentials of the Baptismal Covenant that Jesus is the Christ sent of God to reconcile us to him and give us remission of sin and his Spirit and everlasting Salvation and profest not willing consent to the Covenant 42. And they continued stedfastly in the apostles doctrine and fellowship and in breaking of bread and in prayers 42. And being thus Convinced Converted and Sacramentally bound and devoted to Christ they continued united in Communion with the Apostles in learning their Doctrine and in brotherly Communication and Love and in Celebration of the Lords Supper and in conjunct Prayer The Apostles conducting the Society in all this 43. And fear came upon every soul and many wonders and signs were done by the Apostles 43. The wonder amazed all men and the Miracles wrought by the Apostles increased mens conviction 44. And all that believed were together and had all things common 45. And sold their possessions and goods and parted them to all men as every man had need 44. The greatness of the thing raised them above the World and the Holy Ghost filled them with such Love as made
which presageth their destruction 55. But he being full of the holy Ghost looked up stedfastly into heaven and saw the Glory of God and Jesus standing on the right hand of God 56. And said Behold I see the Heavens opened and the Son of man standing on the right hand of God 55 56. God gave him so extraordinary a measure of the Spirit as when he looked stedfastly toward Heaven he had an appearance of the Glory of God and Christ standing at his right hand which in this Rapture he declared to them all Note Christ saw it meet by such a glorious Miracles sight to encourage and honour his first dying Martyr O who would fear suffering for Christ Martyrs may expect the Spirits greatest help and afterward the most glorious Crown 57. Then they cryed out with a loud voyce and stopped their ears and ran upon him with one accord 58. And cast him out of the City and stoned him and the witnesses laid down their clothes at a young mans feet whose name was Saul 57 58. Note Holiness and Miracles do but increase their rage They will run when malignity and the Devil instigates Sinners are never so mad as against Christ and Mercy and their own Salvation They that were the Accusers for Blasphemy were by the Law to cast the first stone as the Executioners 59. And they stoned Stephen calling upon God and saying Lord Jesus receive my Spirit 59. Note He that gave up himself to Christ in life and death might comfortably expect to be received 2. The Spirit liveth after the bodies death And Christ receiveth it to himself This is part of Christs Office now in Heaven See my Printed Sermon on this Text. 60. And he kneeled down and cryed with a loud voyce Lord lay not this sin to their charge And when he had said this he fell asleep 6. He died Praying and that for his Persecutors as Christ did And it s like the Conversion of Saul was an answer to this Prayer Quest How far may we pray In Faith for wicked men or others and expect the thing prayed for Answ For that which is absolutely promised we may pray accordingly in assurance For that which supposeth a qualifying condition in the receiver we must believe that they shall have it if they are so qualified For that which hath no promise to them but is merely at Gods unrevealed Will we must pray with submission to that Will and accordingly take the event for uncertain CHAP. VIII ANd Saul was consenting unto his death And at that time there was a great persecution against the Church which was at Jerusalem and they were all scattered abroad throughout the Regions of Judea and Samaria except the Apostles 1. Note Sauls Persecution must be recorded before his Conversion 2. The purest Church was not free from the malice of wicked men 3. God used Malignant Persecutions for the spreading abroad his word 2. And devout men carried Stephen to his burial and made great lamentation over him 2. They made a Funeral for Stephen with solemn mourning 3. As for Saul he made havock of the Church entring into every House and hailing men and women committed them to prison 3. By halling people to Prisons out of their houses Saul wasted the gathered Church 4. Therefore they that were scattered abroad went every where Preaching the word 4. Note It was a tolerable hurt to their bodies which brought good to others Souls and so enlarged the Church by scattering it as seed is scattered that is sown 2. All Christians may and must publish the Gospel where they come if there be need tho only called Ministers must make an office and calling of it as separated to it 5. Then Philip went down to the city of Samaria and Preached Christ unto them 5. Philip the Deacon Preacht at the City of Samaria after by Herod called Sebaste 6. And the People with one accord gave heed unto those things which Philip spake hearing and seeing the miracles which he did 7. For unclean Spirits crying with loud voice came out of many that were possessed with them and many taken with palsies and that were lame were healed 8. And there was great joy in that City 6. The Samaritans received the Gospel with great joy convinced by Miracles and pleased by many Cures Note The Gospel where ever it cometh is cause of great joy 9. But there was a certain man called Simon which before time in the same city used sorcery and bewitched the People of Samaria giving out that himself was some great one 10. To whom they all gave heed from the least to the greatest saying This man is the great power of God 11. And to him they had regard because that of long time he had bewitched them with Sorceries 9. One Simon had long been reputed among them some great man even the great power of God as he boasted of himself because by Sorcery he had long bewitched and done some strange things among them And they all admired and regarded him Note Deceivers have usually many followers 12. But when they believed Philip preaching the things concerning the kingdom of God and the Name of Jesus Christ they were baptized both men and women 12. Note This suddain Baptizing yet implyeth time for instruction and profession of all essential to Christianity 13. Then Simon himself believed also and when he was baptized he continued with Philip and wondered beholding the miracles and signs which were done 13. Simon saw the reality of Philips Miracles being conscious of the fallacy of his own and he believed that Jesus was the Christ and was baptized into his name and stayed with Phillip admiring his works Note 1. Simon had a Superficial opinionative belief that was not clear and sound nor effectual to renew his Soul 2. The Ministers of Christ baptized not as Heart searchers as knowing mens sincerity but as taking their Profession for their title to Baptism 14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God they sent unto them Peter and John 14. Note As Peter or John were no Rulers of the rest of the Apostles so the rest sent not them as Rulers of them by Vote but by brotherly request and consent 15. Who when they were come down prayed for them that they might receive the holy Ghost 16. For as yet he was fallen upon none of them only they were baptized in the Name of the Lord Jesus 17. Then laid they their hands on them and they received the holy Ghost 15. Note 1. It was at first the eminent Priviledge of the Apostles that the Holy Ghost should be given by their Ministry 2. Imposition of hands being an usual act of Authoritative benediction was used as the sign herein 3. Yet Prayer to God must first prevail for his grant thereof before the Sign was used 4. This gift of the Holy Ghost was not that which is Regenerating and necessary to pardon and Salvation else
all these Baptised persons must be supposed till so long after unpardoned but it was that extraordinary gift which was for the first sealing and propagating the Gospel of which others could be discerning Judges such as Languages Prophecy Healing Miracles c. which they were not of sincere inward holiness 18. And when Simon saw that through laying on of the Apostles hands the holy Ghost was given he offered them mony 19. Saying Give me also this power that on whomsoever I lay hands he may receive the holy Ghost 18. Note 1. It was such a thing as Simon could see in the present effects 2. He desired this power in pride for his own advancement and not for Christ and Souls 3. He overvalued Money and blasphemously â—ilified God as if he set his gifts to sale 20. But Peter said unto him Thy money perish with thee because thou hast thought that the gift of God may be purchased with Money 20. Unless thou Repent thou shalt perish with thy Money for this blasphemous thought of God 21. Thou hast neither part nor lot in this matter for thy heart is not right in the sight of God 21. Though thou art Baptized thou art no true Christian nor hast any part in the Grace and Spirit of Christ for thy heart is unsound and false in the sight of God 22. Repent therefore of this thy wickedness and pray God if perhaps the thoughts of thine heart may be forgiven thee 23. For I perceive that thou art in the gall of bitterness and in the bond of iniquity 22. Presently Repent therefore of that wicked heart and blasphemous thought and pray to God for Mercy and forgiveness while its possible to be obtained Quest. Is not the Prayer of the Wicked abominable Answ Yes the wicked Prayer of the Wicked which is to serve his wickedness And his best Prayers are not qualified for any certain grant But if he truly Repent he is no longer wicked And the Prayer a Common Repentance like Ahabs and the Ninevites may tend towards better and is better than none Quest Doth Peter mean that Simons heart was false at his Baptism or that he received Grace and pardon then and lost it after by Apostacy Answ Simons sin made Peter newly perceive that his heart was false before though his body was washed but not that it now began to be false by a sudden Apostacy 1 Pet. 3.21 22. He was in the Gall of bitterness and bond of Iniquity through the wickedness of his unsanctified heart even when he was Baptized Yet all this Hypocrisie and Wickedness was pardonable upon Repentance 24. Then answered Simon and said Pray ye to the Lord for me that none of these things which ye have spoken come upon me 24. Note His sight of their Miracles and fear of destruction humbled him so far as to beg their Prayers that the threatned Judgments might not befall him But whether the report of some old Writers be true that after all this he pretended to be God the Father and had a conflict with Peter and flying in the Air fell down and was destroyed by his Prayers and had a Statue at Rome inscribed Simoni Deo Sancto c. of this many doubt though others believe it And if it was he that Paul 2 Thes 2. and John in the Revelation speak of as the Man of Sin c. and the head of Heresies so much decryed by Paul as Doctour Hammond thinks it is strange that neither Luke nor Paul nor Peter nor Jude nor James nor John who all inveigh against Heresies would never once name him when Nicolaitans Diotrephes Hymenaus Phileâ—us c. are named 25. And they when they had testified and Preached the word of the Lord returned to Jerusalem and Preached the Gospel in many villages of the Samaritanes 26. And the Angel of the Lord spake unto Philip saying Arise and go towards the south unto the way that goeth down from Jerusalem unto Gaza which is desert 27. And he arose and went and behold a man of Ethiopia an Eunuch of great authority under Candace queen of the Ethiopians who had the charge of all her treasure and had come to Jerusalem for to worship 28. Was returning and sitting in his chariot read Esaias the Prophet 25 26 c. Note God shewed a notable proof in this of his free Electing Crace 2. Angels Minister towards the Conversion of Gods Elect. 3. He that was a Proselyte before and came so far to worship was better prepared for the Gospel than Heathens 4. He that would lose no time but was reading Gods word on his Journey in his Chariot was in Gods way for further Mercy which was sent after him 29. Then the Spirit said unto Philip Go near and joyn thy self to this chariot 29. By inspiration Note the Chariot was driven slowly that he might read and so Phillip on foot could accompany it Gods Spirit directeth his word to the Elect. 30. And Philip ran thither to him and heard him read the Prophet Esaias and said Understandest thou what thou readest 31. And he said How can I except some man should guide me and he desired Philip that he would come up and sit with him 30. Note God directed him to the Text And God gave him the sense of his own ignorance and insufficiency to understand and of his need of a Teacher And God gave him an humble mind to condescend to ask a stranger on foot to come sit with him in his Chariot and teach him All these were happy preparatives to Christianity and further Grace 32. The place of the scripture which he read was this He was led as a sheep to the slaughter and like a Lamb dumb before his shearer so opened he not his mouth 33. In his humiliation his judgment was taken away and who shall declare his generation for his life is taken from the Earth 32. He suffered innocently and patiently by unrighteous Cruel men He humbled himself to undergo their unjust judgment They wickedly triumph over him as cutting off his life from the Earth 34. And the eunuch answered Philip and said I pray thee of whom speaketh the Prophet this of himself or of some other man 35. Then Philip opened his mouth and began at the same Scripture and Preached unto him Jesus 36. And as they went on their way they came unto a certain water and the eunuch said See here is water what doth hinder me to be baptized 34 35. Note 1. He first craveth instruction and then Baptism and is not forced to be Baptised against his will 37. And Philip said If thou believest with all thine heart thou mayest And he answered and said I believe that Jesus Christ is the Son of God 37. If thou believe with a serious well grounded resolved Faith thou mayst be Baptized and have the present remission of sin as a Christian Note The belief that Jesus is the Son of God includeth all the rest that is necessary to Salvation that is
brought on their way by the Church they passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren 3. Note By the Church that brought them on is neither meant a Diocess of Churches nor the meer Clergy but the chief Men of the Congregation of Antioch 2. The Gentiles conversation was joyful news 4. And when they were come to Jerusalem they were received of the Church and of the Apostles and Elders and they declared all things that God had done with them 5. But there rose up certain of the Sect of the Pharisees which believed saying That it was needful to circumcise them and to command them to keep the law of Moses 4. They first told them of their success on the Gentiles and then of the Doctrine of these Christians Pharisees Note The error as to the Jews had a fair religious pretence for Moses Law was Gods own Law and delivered by Angels and confirmed be miracles and Christ had said that he came not to destroy it c. Therefore had not Apostolick Testimony and the Authority of the Holy Ghost by miracles proved the abrogation it would more hardly have been believed by good men than the substitute Canons of Bishops that have no such pretence But the Gentiles were never under Moses Law as such 6. And the Apostles and Elders came together for to consider of this matter 6. Note Gods inspiration made not consultation needless to themselves or to convince Gainsayers 7. And when there had been much disputing Peter rose up and said unto them Men and brethren ye know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the Gospel and believe 8. And God which knoweth the hearts bare them witness giving them the holy Ghost even as he did unto us 9. And put no difference between us and them purifying their hearts by faith 7. Those of the Pharisees way that came with Paul and Barnabas were heard disputing for their cause and then Peter said c. 10. Now therefore why tempt ye God to put a yoak upon the neck of the Disciples which neither our Fathers nor we were able to bear 10. God never put this yoke on the Gentiles and we Jews have found it a heavy burden 11. But we believe that through the Grace of the Lord Jesus Christ we shall be saved even as they 11. And it is not by the works of Moses Law that we Jews are justified and saved but in the same way that is common to the Gentiles with us even by the Grace of Jesus Christ 12. Then all the multitude kept silence and gave audience to Barnabas and Paul declaring what miracles and wonders God had wrought among the Gentiles by them 12. The miracles and conversion of the Gentiles was Gods approving Testimony in the case 13. And after they had held their peace James answered saying 13. Note They were not like the proud Magisterial Talkers so full of themselves that they have not patience to restrain their list of speaking till another hath done but stop and silence him by rude uncivil interruption on pretence that he is too long 13 14. Men and brethren hearken unto me 14. Simon hath declared how God at the first did visit the Gentiles to take out of them a people for his name 15. And to this agree the words of the Prophets as it is written 16. After this I will return and will build again the tabernacle of David which is fallen down and I will build again the ruines thereof and I will set it up 17. That the residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doeth all these things 13 14. Note Some think James meaneth the prophecy of Simeon Luke 2.32 A Light to lighten the Gentiles but its liker though not certain that its Peter here that he meaneth 18. Known unto God are all his works from the beginning of the world 18. God that hath prophecyed of this calling of the Gentiles decreed and foreknew it They are his works as well as we and he is merciful to all 19. Wherefore my sentence is that we trouble not them which from among the Gentiles are returned to God 20. But that we write unto them that they abstain from pollutions of idols and from fornication and from things strangled and from bloud 19. Note It is not agreed by expositors what these words mean whether it be only things indifferent that are here determined as Beza and some other think and that only to avoid offence for a time Or whether it be the precepts of Noah imposed on the Proselites of the Gate as such as Doctor Hammond thought They that go the first way think that by Fornication here is meant Idolatry that is the countenancing of it by the use of things in themselves indifferent But most think that by Fornication is meant some controverted sorts of it as marrying within some prohibited degrees or using Concubines or second Wives which the Jews scrupled not And others think that the ignorance of Jews and Gentiles of the evil of Fornication and some Hereticks pleading for it made it though not indifferent joyned with the rest Those that go the second way say that to the Proselites of the Gate the seven precepts of Noah were necessary and therefore when they turned Christians not to be cast off And by Blood they think is meant Bloodshed or Murder so the two first precepts saith Dr. Hammond are for worshipping the true God 2. And not Idols both these are included in Abstaining from Meats offered to Idols 3. Abstaining from Blood is the fifth of those precepts against Murder 4. From things strangled is the seventh 5. From Fornication was the fourth 6. And many ancient Greek copies add here Thou shalt not do to another what thou wouldst not have done to thee and that containeth that against theft and injustice c. Which ever of these be right it maketh no difference as to our obligation By eating things strangled and blood can be meant no more than such beastly devouring either of the blood it self or the blood in the strangled Creature which signifyeth a bloody mind and may harden men in cruelty and easilyer dispose them to shed Mans blood And if there be any more that is ceremonious in it it was temporary to avoid the Jews offence But if any think any more to be unlawful its lawful to forbear it 21. For Moses of old time hath in every city them that Preach him being read in the Synagogues every sabbath-day 21. As for the Jews the Law of Moses belongs to them and we leave them to it till God shall dissolve their State and Policy it is preached by the reading of it in the Synagogues every Sabbath day 22. Then pleased it the Apostles and Elders with the whole Church to send chosen
and that it is you that by that Law must be the Lights and Guides of the Dark and Ignorant to whom all others as Children should come to School because you have the only True Knowledge by the means of your Law 21 22 23. Thou therefore which teachest another teachest thou not thy self Thou that preachest a man should not steal dost thou steal Thou that saist a man should not commit adultery dost thou commit adultery Thou that abhorrest idols dost thou commit sacrilege Thou that makest thy boast in the law through breaking the law dishonourest thou God 21 22 23. Will the Law justifie thee that condemnest thy self by breaking it while thou boastest of it Will teaching others justifie thee who teachest not thy self Will it justifie a Thief to Preach against Stealing or an Adulterer to Preach against Adultery or the Sacrilegious to abhor Idols 24. For the Name of God is blasphemed among the Gentiles through you as it is written 24. For as the Prophets truly told your fore-fathers I may tell you that you are so far from keeping your Law to Justification that the scandal of your Sin occasioneth the Gentiles to speak evil of your Law and blaspheme God that made it 25. For circumcision verily profiteth if thou keep the law but if thou be a breaker of the law thy circumcision is made uncircumcision 25. Indeed God made not the Law in vain To keep it is required of the Jews as the matter of their Obedience And if you keep it as the Covenant of Circumcision obligeth you you shall not lose the promised Reward But if you are breakers of the Law you will be no more justified than the Uncircumcised but more condemned for violating your Duty and Covenant with God 26 27. Therefore if the uncircumcision keep the righteousness of the law shall not his uncircumcision be counted for circumcision And shall not uncircumcision which is by nature if it fulfil the law judge thee who by the letter and circumcision dost transgress the law 26 27. Therefore it being Performance which the Law requireth if Uncircumcised Persons do that good which the Law requireth it is them that the Law will so far justifie and such obedient Uncircumcised Persons that by obeying the Law of Nature perform the Matter of your Laws shall condemn those that have the Letter of the Law and are by Circumcision engaged to keep it and yet transgress it 28 29. For he is not a Jew that is one outwardly neither is that circumcision which is outward in the flesh But he is a Jew that is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God 28 29. But the Jew that God will accept and justifie as the Seed of Believing Abraham and that answereth the end of the Law is not he that is only visibly one in the outward Ceremony nor is that the acceptable Circumcision which is only outward in the Flesh But he is the accepted Person with God as his peculiar who is such at the Heart as the Law required Jews to be and that is the acceptable Circumcision which cleanseth and sanctifieth the Heart in Spirituality and not only in outward Letter Form and Ceremony which is approved of the most Holy Heart-searching God and not that which is but approved of Men. CHAP. III. 1. WHat advantage then hath the Jew and what profit is there of circumcision 2. Much every way chiefly because that unto them were committed the oracles of God 1 2. You will say If this be so what advantage hath the Jew above the Gentile or what profit doth Circumcision afford them I answer Much every way As first That God committed his Oracles of supernatural Revelation principally to them and from them it is that others have received them 3. For what if some did not believe shall their unbelief make the faith of God without effect 3. It 's true that the most of the present Jews do not believe in Christ nor yield to the perswasions of the Gospel But still Gods Word is sure and true and his Fidelity will perform all his Promises 4. God forbid Yea let God be true and every man a liar as it is written That thou maist be justified in thy sayings and overcome when thou art judged 4. Far be it from us to think that God is untrusty or can lie All Men are untrusty and may deceive by lies but God's Fidelity is his Perfection which cannot fall As David saith His Word shall be justified and all be silenced that dare accuse him of untrustiness or lying 5. But if our unrighteousness commend the righteousness of God what shall we say Is God unrighteous who taketh vengeance I speak as a man 5. But if all our Sin do but occasion the manifestation of Gods Righteousness and so his Honour and End is secured is it not unjust for God to punish and destroy Men for unbelief and sin I object as a Man 6. God forbid for then how shall God judge the world 6. Far be it from us so to think For sure the Judge of all the World is Righteous and will righteously judge 7. For if the truth of God hath more abounded through my lie unto his glory why also am I yet judged a sinner 8. And not rather as we be slanderously reported and as some affirm that we say Let us do evil that good may come whose damnation is just 7 8. But say they If my falshood and sin do occasion the glorifying of God and his Truth why should I be judged a Sinner against God who is glorified by all that I do and not rather conclude as some falsely say we do that we should never fear sinning seeing the effect is always good But just is the damnation of such that pretend Gods Glory to embolden them in Sin 9. What then Are we better than they No in no wise For we have before proved both Jews and Gentiles that they are all under sin 9. What shall we then conclude from this unbelief and punishment of the Jews Is it that we who are Christians Jews and Gentiles were so much better antecedently than the unbelieving part that God therefore gave us his Grace for our better deserts No in no wise For we have before proved that Jews and Gentiles are all under the guilt and reign of Sin till Grace recover them 10. As it is written there is none righteous no not one 11. There is none that understandeth there is none that seeketh after God 12. They are all gone out of the way they are together become unprofitable there is none that doth good no not one 13. Their throat is an open sepulchre with their tongues they have used deceit the poyson of asps is under their lips 14. Whose mouth is full of cursing and bitterness 15. Their feet are swift to shed blood 16. Destruction and misery are in their ways 17. And the way
Law and freely given by Grace and fully now revealed in the Gospel by Jesus Christ and trusting to their own Works of the Law as a sufficient Righteousness to justifie them have by their errour rejected Gods free gift of Justification by Faith in Christ 4. For Christ is the end of the law for righteousness to every one that believeth 4. For they should have understood that the sense and use of the Law is to lead them for Righteousness to Christ who is its end and prefigured in its Sacrifices and other Types 5. For Moses describeth the righteousness which is of the law That the man which doth those things shall live by them 5. For though the Law do point Men to a better Righteousness yet in it self as a Law it owneth nothing as a Righteousness sufficient to Justification but that which Moses thus discribeth Lev. 18.5 The Man that doth these things and breaketh not this Law shall live by them 6. But the righteousness which is of faith speaketh on this wise Say not in thy heart Who shall ascend into heaven that is to bring Christ down from above 7. Or Who shall descend into the deep that is to bring up Christ again from the dead 8. But what saith it The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach 6 7 8. But I may describe the Righteousness which is of Faith in the Words of Moses Deut. 30. Say not in thy Heart Who shall ascend into Heaven or how can we know Gods Will that never were in Heaven Or who shall bring us thence a certain Messenger of it or Who shall descend into the deep or it is hid from us like the depths of the Sea and who shall fetch it to our Knowledge But as it saith The word is nigh thee God hath not concealed it but sent it from Heaven Christ is come down to make known God and his Word and he is risen and gone to intercede for us in Heaven And he hath brought his Gospel both to our Eyes Mouth and Ears and writeth it by his Spirit in our Hearts And Moses there seemeth to intend such a way of Righteousness by free Grace to the Repenting Israelites And this is it which our Preaching fuller revealeth to you 9. That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved 9. That if thou confess Christ before Men notwithstanding persecution and own him as Christ before the world and believe truly and heartily that God raised him from the dead and thereby witnessed that he owned him and justified the truth of his Gospel thou shalt be saved as well as justified For to justifie a Man is partly to justifie his Right to Salvation 10. For with the heart man believeth to righreousness and with the mouth confession is made unto salvation 10. For these two make up the Gospel terms of Life To give up Soul and Body to Christ if thou believe sincerely in him with thy Heart thou wilt be accepted for his Merits by God as Righteous and if thou constantly confess and own him whatever thou suffer by it from Men by Word and Deed in obedience and patience thou shalt possess the Salvation to which thy Justification initially gave thee right 11. For the scripture saith Whosoever believeth on him shall not be ashamed 11. For Isa 8.16 God hath prmised us in his Word that whoever believeth on him and trusteth him on his Promise and practically placeth his hope accordingly shall never be disappointed and ashamed of that Hope 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon him 12. For God is no respecter of persons and saveth not Men or rejecteth Men because they are Jews or Greeks The Law of Grace doth equally pardon and justifie Jew and Gentile that truly repent and believe and no other He is the same Lord over all and is Rich in Mercy to all that call on him in Faith for when he proclaimed his Name to Moses Exod. 34. as gracious and merciful forgiving iniquity transgression and sin c. it was his very Nature and Decree by which he would be known to all the World and not only by the Jews 13. For whosoever shall call on the Name of the Lord shall be saved 13. For as it is said Joel 2.32 Whosoever shall call on the name of the Lord shall he saved that is of what Nation soever he be if he truly seek God he will be found of him and if he fear God and work Righteousness by Faith he shall be accepted of him for he is the Rewarder of them that diligently seek him Heb. 11.6 14. How then shall they call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a preacher 14. And this sheweth you the necessity of Preaching the Gospel for how shall Men seek and worship and call on that God and Saviour in whom they have not believed And how shall they believe in him of whom they have never heard And how shall they hear if no one tell them or preach to them Even the Works of Nature and Providence that reveal God darkly must be told Men by Instructors to make them capable of understanding them Much more the Gospel of Christ 15. And how shall they preach except they be sent As it is written How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things 15. And how shall Men Preach the Mysteries of Salvation that are not called and sent of God by his Qualifications and Commission for who can be such a Light in the World that is not taught and gifted by the Father of Lights And who can in Gods name proclaim the Word of Reconciliation as his Messenger who is not authorized by him so to do We love glad Tidings and welcome the Messengers of them and this should be the Entertainment of Christs Apostles and Ministers in the World who bring the most joiful Tidings of Salvation As it is written How beautiful are the Feet of them that c. Isa 52.7 16. But they have not all obeyed the Gospel for Esaias saith Lord who hath believed our report 16. But you may say Why then doth not this Preaching convert more of the Jews This excellence of the Gospel and the preaching of it doth not suppose that all that have it will be converted by it For of the Jews Isaiah saith Lord who hath believed our Report Few did hearken to the Prophets Isa 53.1 17. So then faith cometh by hearing and hearing by the word of God 17. It is evident that they must hear that they may believe and Gods Word must be preach'd to them or made
Grace and Office that one of us planteth and another watereth and it is the same Spirit that moveth us and the same Gospel which we preach But we also have our different Measure of Gifts Grace and Labour and so shall we have of our Reward 9. For we are labourers together with God ye are Gods husbandry ye are Gods building 9. For we are all but Gods Ministers Fellow-labourers each with other having our several Parts to do ye are not our Husbandry and Building and Church but Gods 10. According to the grace of God which is given unto me as a wise master-builder I have laid the foundation and another buildeth thereon But let every man take heed how he buildeth thereupon 10. As God gave me an extraordinary Call and Grace my Work hath been that of an Architect or Chief Builder and accordingly I have laid the Foundation of many Churches preaching Christ where none before believed and another hath come after me to build them up But let every Man take heed that he teach nothing but what is true and sound 11. For other foundation can no man lay than that is laid which is Jesus Christ 11. Let him not alter the Foundation which I have laid For there is no other but Christ or the Essentials of Christianity 12. Now if any man build upon this foundation gold silver precious stones wood hay stubble 13. Every mans work shall be made manifest For the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is 12 13. And what following Teachers build on this Foundation God will bring to trial and manifest If it be sound and holy Gold Silver Precious Stones God will approve and bless it If it be Errour or Carnal Policy or corrupt Mixtures or things unprofitable God will try and disown it by his Spirit and by the Fire of Persecution 14. If any mans work abide which he hath built thereupon he shall receive a reward 14. If his Labour and Doctrine prove sound and endure Gods Furnace in trial he shall be rewarded 15. If any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by fire 15. If it prove that such Teachers have erred and misled the People Gods Trial will turn such Labour to their grief as worse than lost But if he practically hold the Foundation he shall be pardoned and saved yet not without the trying Furnace which shall detect his Errour and teach him better to his cost 16. Know ye not that ye are the temple of God and that the spirit of God dwelleth in you 16. Know ye not that your Souls severally and your Church collectively are the Temple of God and that the Spirit of God dwelleth in you and among you and therefore you must be holy 17. If any man defile the Temple of God him shall God destroy for the temple of God is holy which temple ye are 17. God will destroy them that profane his holy Temple and defile it with the things which he abhorreth And you and your Churches are this holy Temple if you are holy and his indeed 18. Let no man deceive himself If any man among you seemeth to be wise in this world let him become a fool that he may be wise 18. Let none of you deceive himself by pretended Wisdom which is not Spiritual and doth not purifie Heart and Life like those that boast of Wisdom and live in the filth of Sin If any Man among you be pufft up with the Conceit of this Philosophical worldly Wisdom let him know that it is but Folly and be convinced of his Ignorance that he may humbly learn of Christ and be made truly wise 19. For the wisdom of this world is foolishness with God for it is written He taketh the wise in their own craftiness 20. And again The Lord knoweth the thoughts of the wise that they are vain 19 20. For all that Men call Learning and Wisdom which doth but serve a worldly Interest and saveth not the Soul from Sin and Hell is meer Foolishness in Gods account For it proâ—eth but a Snare to themselves and vapoureth away as Idleness and Vanity As it is written c. 21. Therefore let no man glory in men for all things are yours 22. Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours 23. And ye are Christs and Ghrist is Gods 21. Therefore think not over-highly of any Man especially for his worldly Wisdom and Learning or boasting that he knoweth more than others For all Teachers and their Wisdom are but Gods Gifts for your good Apostles Providence Life or Death all are for your Salvation and that is best to you that maketh you best The End must direct you to judge of the Means and so of Teachers They are for you and your Salvation and you are Christs and for his Glory and Christ as Man and Mediator is God's and for his Glory ANNOTATIONS WE see here that Sects Factions and Divisions are the Works of the Flesh and signifie a Mind that is so far carnal and that this cometh usually by preferring and setting Teacher against Teacher Not but that the great difference of Worth and Grace must be acknowledged and valued but not made an â—ccasion of Division but of Concord all being Gods Ministers for the Churches Common Good in the various Measure of their Gifts The Carnal are Headed by Man and the Spiritual by Christ only though Men be their Helpers And Cephas is here named as if it were on foresight that the Roman Bishop would make himself such an Head on pretence of being his Successour CHAP. IV. 1. LEt a man so account of us as of the ministers of Christ and stewards of the mysteries of God 1. I speak not all this to draw you from the due honour of faithful Ministers Account us neither more nor less but as the Ministers of Christ for your Salvation and Stewards called and trusted with the just ministration of the mysteries of God that is the sound preaching of his word and due application of it and administration of his Sacraments and power of the Keyes to judge who shall be baptized and live as fit in holy Communion with his viâ—ible Churches 2. Moreover it is required in stewards that a man be found faithful 2. And it is required of Stewards especially that have so great a trust that they be faithful and answer that trust in matter and manner and application and that they falsifie not God's word nor corrupt his Worship or Church nor betray or neglect Souls nor turn over their proper trust and work to others 3. But with me it is a very small-thing that I should be judged of you or of mans judgment Yea I judge not mine own self 3. And if any among you censure me I account it a very small
by reciting them preceptively And so they bind all Christians now as the Law of Nature and the Law of Christ 4. God by giving the Jews their Laws gave us Directions to know in the like Cases what is equal or wrong to us 5. But formally as it was Gods Law delivered by Moses to the Jews it binds not us and it 's done away For 1. It never as such bound any but the Jews and the few Proselytes among them For it was never promulgated to the World And even the Decalogue was Political and all made for that Common-wealth And all the World was never bound to turn Jews nor to dwell or come into a remote Country no bigger than half England 2. The Jews own Commonwealth is dissolved and so are their peculiar Laws 3. The Apostle expresly saith That the Law written in Stone that was glorious is done away ver 7. 11.13 compared 4. Moses was no Ruler or Mediator to the whole World 5. If one part of Moses Law as such bind then all of it bindeth a quatenus ad omne and so we must turn Jews 6. Paul expresly nameth Sabbaths as abolished that is A Day of Ceremonial Rest which the Fourth Commandment ordaineth as a Type of Spiritual Rest by Christ The Sum is That we are bound to the Law commonly called Moral as it is the Law of Nature and of Christ but not formally as the Law given the Jews by Moses or as written in Stone CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not 1. Therefore having received a more honourable Ministry than that of Moses Gods Mercy encourageth us and keepeth us from faâ—nting in our Labours and Sufferings 2. But have renounced the hidden things of dishonesty not walking in craftiness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God 2. But have renounced those things which cannot endure the Light lest they should be shamed but are craftily carried on in the dark nor do we use deceiving Arts in handling the Word of God but in the open Light by Evidence of Truth we expose our selves to trial and expect Success 3. But if our gospel be hid it is hid to them that are lost 3. So that if our Preaching be not yet understood and believed it is not for want of our clear Delivery but from the miserable Case of lost uncapable Hearers 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious gospel of Christ who is the image of God should shine unto them 4. Because the Devil by the love of worldly things ruling the Hearts of worldly Men hath blinded them that they may not believe the Gospel and see that Glory which shineth in Christ who is the Image of God 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake 5. It is not our selves that we commend by preaching to you or set up for you to believe in but it is Christ Jesus the Lord else indeed our Ministry were inglorious and we only manifest our selves to be faithful Servants for your Salvation by Christ who hath called us hereto and whose Glory we proclaim 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 6. For God who by his Word created Light hath shined by Spiritual Light into our Hearts giving us that Knowledge of God which gloriously appeareth in the Person Doctrine and Works of Christ which he commandeth us to communicate to others 7. But we have this treasure in earthen vessels that the excellency of the power may be of God and not of us 7. But we that are thus trusted and honoured of God are our selves poor frail afflicted Mortals that it mâ—y appear that it is by the Power of God and not of Men that the Gospel prospereth 8. We are troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed 8 9. We are many ways troubled but not brought to any extreme distress in straits but not in despair persecuted by Men but not forsaken of God cast down low and yet upheld and not destroyed 10. Always bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body 10. We still bear in our Bodies a memorative Conformity to our suffering dying Lord that our delivered Bodies also might have some conformity to his Life by whom we live and whom we preach 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh 11. For we that yet live are in continual danger of death by Persecutors for Jesus sake that we might be Emblems of Christs Resurrection and Life and a Proof that he liveth who preserveth us while we preach that blessed Life which he possesseth and hath purchased and promised 12. So then death worketh in us but life in you 12. So that in our Sufferings Christs Death is resembled but his Life in your Conversion and Preservation 13. We having the same spirit of faith according as it is written I belived and therefore have I spoken we also believe and therefore speak 13. But we have the sâ—me Spirit of Faith as you have and therefore say with David That we speak because we believe 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you 14. For he that raised up Christ shall raise us up both from our Sufâ—erings and Death and present us with you who are the Bâ—essings of our Labours 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God 15. For it is for you that we suffer and labour and are preserved that as many have the Benefit so God may be glorified by the Thanksgiving of many 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day 16. Therefore we are not tired in our Labour or Suffering but while our Bodies suffer and perish our Souls receive daily new Supplies of Strength and Comfort 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 17. For all our Sufferings for Christ and Bodily Afflictions are very tollerable and light and so short as to be but as for one moment and so gainful that they are the Means appointed to procure us a Crown of Glory which is weighty and of exceeding Worth and Everlasting 18. While we look
not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal 18. For we intend no worldly End nor fix our Eyes and Mind on these transitory things which now are here seen but on the Glory and Kingdom which is unseen For the things which are seen are temporary mutable and fly away and therefore are not to be much regarded but the things which are now to us unseen are unchangeable and everlasting CHAP. V. 1. FOr we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens 1. For by Faith we know that if our Bodies which are as a Tent or Tabernacle to the Soul were dissolved we have in the Heavens a Building of Gods providing for the Blessed not like our Houses here made by Man but Celestial and Everlasting Nâ—te 1. That Faith is a sort of Knowledge We knâ—w what God saith is true and we know this to be his Word 2. That our Happiness will not be only in the New Earth and at the Resurrection but it is a Dwelling in Heaven now existent and such as shall be everlasting And therefore no hope of Christs Reign on Earth should take down our Hopes and Desires of Heaven 2. For in this we groan earnestly desiring to be cloathed upon with our house which is from heaven 3. If so be that being clothed we shall not be found naked 2 3. For in this Body we are under a constant uneasiness which maketh us groan with earnest desire to be better cloathed even with the Incorruptible Celestial Glory For when Death unclotheth us we shall not be found naked and destitute or as some expound it So be it we be not found as Adam naked in our Guilt when we enter into the future State 4. For we that are in this tabernacle do groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life 4. For our Burdens in this Body are so great as make us groan not that we desire Death as Death or to be unhoused or without Cloathing to the Soul but we would be better clothed with a Heavenly Glory that that which is Mortal may be swallowed up by Immortal Glory 5. Now he that hath wrought us for the self-same thing is God who also hath given unto us the earnest of the Spirit 5. And we have good Evidence for the certainty of this Hope For God himself who doth nothing in vain hath made and formed us hereunto It is he that gave us Immortal Souls and Faculties to prepare for a better Life And it is he that hath redeemed us to it and hath promised it and provided and commanded us the Means that lead to it and hath given us by his Spirit those holy Affections Desires and Endeavours which are the Earnest of it and which he will not frustrate 6. Therefore we are always confident knowing that whilst we are at home in the body we are absent from the Lord 7. For we walk by faith not by sight 6 7. Therefore we go on in the Confidence and Boldness which beseem Believers being above the Fear of Death knowing that while we dwell here in these Bodies we are absent from the Glory where God is fully manifested to the Blessed For it is not things seen which are the Motives Hopes and Comfort of our Lives but it's things believed and unseen 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. 8. I say we are bold and comfortably confident in all our Labours and danger of Death and rather willing to go from the Body and to be at home or present with the Lord. 9. Wherefore we labour that whether present or absent we may be accepted of him 9. Whether we shall yet live or die we leave to God but it 's our earnest desire care and labour that whether we live here or die or whereever we are we may please God and be accepted by him 10. For we must all appear before the judgment-seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 10. For we must all appear at the Judgment-seat of Christ where all that we have done will be brought to light and every Man shall be sentenced and rewarded according as he hath lived and done in the Body whether it be good or evil according to that Law which pardoneth penitent Believers 11. Knowing therefore the terrour of the Lord we perswade men but we are made manifest unto God and I trust also are made manifest in your consciences 11. It is the knowledge of the Terrours of the Lord and how woful it will be to be found there unjustified under Guilt and sentenced to Damnation which causeth us to make so much ado in the World to persuade Men to believe and repent that they may be saved And God that knoweth our Hearts and Ways will justifie us herein and I hope so do your convinced Consciences 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart 12. I say not all this to get your Praise by my self-commendation but to give you the Matter of Answer to them that would draw you from the Truth by drawing you into a disesteem of us that were your first Teachers and by boasting of themselves by outward appearances without an answerable inward Worth 13. For whether we be besides our selves it is to God or whether we be sober it is for your cause 13. And if any tell you that our Zeal is but crazed Melancholy as Festus thought of Paul it is in obedience to Gods Command and for his Work and Glory and dare any accuse this of Madness And if we be thought to do it soberly it is not for our Glory but for your Stability and Safety 14. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead 15. And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again 14 15. If any think we are too zealously transported let them know that the greatness of Christs Love to us and ours to him constraineth us and will bear no cold Indifferency For we have cause to judge that they are great things which our Redemption intimateth even that Christ who died for all found all Men dead in Sin and Misery and that he therefore redeemed them by his Death that they who are recovered by him should not hereafter live to themselves but to him that died for them and
rose again 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more 16. Wherefore it is the great things of Spirituality and Eternity which we now look at in our Ministry and Life We value no Man on meer Carnal Advantages or Account yea if we had been of those that converst with Christ on Earth in the Body and had eat and drunk in his presence such Corporal Familiarity is ended and is not it that our Faith and Hope and Preaching most respecteth but his Spiritual Kingdom and Glorious Presence and the Means thereto 17. Therefore if any man be in Christ he is a new creature old things are past away behold all things are become new 17. Therefore if any one be a Christian indeed a true Member of Christ he is a new Man as it were new made by Regeneration The old Legal and Carnal Mind and Conversation are ceased his old Mind and Will and Life are changed his fleshly and earthly Mind is become spiritual and heavenly and all is new 18. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministery of reconciliation 18. The Divine Revelation and the Divine Nature in us now causeth us to mind and use all things as they belong to God and as they are all Of Him and By Him and To Him and to overlook comparatively Carnal Interest and as reconciled and brought home to God by Jesus Christ and placing all our Interest and Hopes in him who also hath committed to us this Ministry to draw home the World into this reconciled State 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation 19. To tell them that it was God himself that sent Christ to redeem us and was in Christ reconciling the lapsed World to himself by the Doctrine Merits and Sacrifice of Christ which was performed by his gracious Will for that end purchasing their Pardon and not using them as their Sin deserveth but giving them an Act of Oblivion on condition of Believing Acceptance and hath committed to us the Ministry to preach this Reconciliation to the World 20. Now then we are ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God 20. By all this they that contemn us may see what is the Nature and Dignity of our Apostleship We are sent to Men from God as his Ambassadors to persuade them to believe in Christ As though God himself did beseech you by us his Messengers we pray you in Christs stead who is the Prime and Great Apostle from the Father to be reconciled to God even thankfully to accept his Grace and to give up Heart and Life to him 21. For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 21. For God hath made Christ to be a Sacrifice for Sin who himself was sinless and this in our stead and for our Pardon and Salvation that so in him we might have the Righteousness which is freely given us of God and be Partakers of the Divine Nature ANNOTATIONS 1. THe Socinians strive hard to distort the first part of this Chapter as if it spake of no Heavenly House till the Resurrection Their first Reason is Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domicilium is opposed to the Body here and therefore it must mean the future Body But 1. by the Tabernacle of our Earthly House Paul seemeth to me to mean both this Body and Earth together our present worldly state in the Flesh 2. Were it otherwise yet their Conclusion would not follow For the Heavenly State of Glory without a Body may be called our House as contradistinct to this Body 3. Nor is this Objection any thing to the Old Fathers and some present Divines as Dr. Moâ—e c. who think that departed Souls have a pure sort of Bodies above to us invisible either taking with them some tenacious igneous Spirits hence or passing into some Etherial Vehicle there as even Mammertus thought and others who yet assert that Souls themselves are immaterial 2. Their Second Reason is from v. 2. because it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our House which is from Heaven and not which is in Heaven But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifieth the Substance Matter or thing of which another thing is made as we say some things are made from or of Earth Stone Iron Silver c. So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth necessarily signifie no more but that our House or Building after Death will be Heavenly that is of Heavenly Substance Quality and State 3. And the Context doth confute the Perverters For 1. The first verse intimateth that we shall have the Eternal Building in Heaven when the Earthy Tabernacle is dissolved for the conditional 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimateth the time 2. Verse 3. signifieth that we shall not be found naked which none could suspect after the Resurrection that believed it but the putting off the Body might make Men fear 3. What else can be meant v. 6 8. by being absent from the Lord while we are in the Body and being absent from the Body and present with the Lord And v. 9. by being accepted of him as the height of our Ambition when we die II. Verse 19. is mistaken by many as if by the World were meant only the Elect because Reconciliation and not imputing Trespasses are mentioned But the Text most plainly tells us of a General Reconciliation and non-imputation to Mankind and a particular to Believers God did so far reconcile and forgive the World as not to deal with them meerly on the terms of the violated Law of Innocency but to give them a Redeemer and a Law of Grace and a Sealed Pardon of all sin and free gift of Salvation by Christ on condition of Believing Acceptance and that is commonly said to be given which is freely by a deed of Gift conferr'd though Acceptance be implyed or exprest as the Condition of enjoymenr and a Man may yet wilfully refuse it or neglect it yea such Conditions aâ—e so naturally necessary that they use not to be expressed Yet no Man is Actually but only Conditionally possest of Pardon and Reconciliation till that Condition be performed Yet God was forgiving them on his part and was not imputing sin and unworthiness of Redemption to them when he gave them a Saviour And yet the work of the Ministry remaineth even to intreat Men to believe and accept this Pardon and Reconciliation as offered and it is then actually theirs when they thus accept it To say that then their Faith doth more than Christs did or Gods Grace is a putid Cavil Their Faith or Acceptance is no efficient
and violently persecute good Christians that do but avoid as sinful some Circumstances or Forms which their Canons impose as things Indifferent or made Necessary meerly by themselves Yet is it not the Name of a Christian Church that will make it lawful for us to communicate in Idolatry or to commit any Sin for their Communion or to own such Worship as we know God rejecteth But as he pardoneth the faulty Imperfections of other Mens and Churches Worship and of our own so must we bear with our own and the Churches tollerable Failings so far as we cannot cure them II. They are mistaken that think it is unequal marrying with Infidels which the Apostle here only or chiefly meaneth The Word translated Yoaked signifieth here rather Inclined towards them as the Ballance is by Weight And that whâ—ch Paul chiefly pleads against all along is that Rev. 2. 3. called the Doctrine of Jezebel and the Nicolaitans which God hateth which taught the Lawfulness of Fornication and eating things offered to Idols and this on pretence of greater Wisdom and Revelation than Paul had CHAP. VII 1. HAving therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 1. Having these Promises That God will be your God and own you and dwell in you on this Condition that you keep your selves pure to him from Fleshly Vice and Idol-Communion let us avoid all Defilement of the Flesh by Fornication or outward symbolizing with Idolaters and of the Spirit by entertaining the Doctrines of Seducers or suffering our Hearts to depart from God 2. Receive us we have wronged no man we have corrupted no man we have defrauded no man 2. And let not seducing Teachers turn you from receiving the Ministry of us by whom you were converted We have not done by you as they do we have wronged none corrupted none nor covetously over-reach'd or defrauded any 3. I speak not this to condemn you for I have said before that you are in our hearts to die and live with you 3. It is not censoriously or for your reproach that I say this for you are dear unto me 4. Great is my boldness of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyful in all our tribulation 4. It is my Love that makes me use so much freedom of Speech to you and maketh me boast of you I am full of Comfort and Joy to think of your continuance in the Faith 5. For when we were come into Macedonia our flesh had no rest but we were troubled on every side without were fightings within were fears 5. And our Condition needed such Consolation for in Macedonia our Flesh had no rest from Labour and Trouble we had Persecution and Opposition without and Fears within 6. Nevertheless God that comforteth those that are cast down comforted us by the coming of Titus 6. But God who comforteth them that are humbled made the coming of Titus a Comfort to me 7. And not by his coming onely but by the consolation wherewith he was comforted in you when he told us your earnest desire your mourning your fervent mind toward me so that I rejoyced the more 7. Not so much for his Company and Welfare as for the glad Tidings which he brought of you even of your earnest desire of me your sorrow for the Sin which I reproved and your Zeal in my just Vindication against Accusers which were my Joy for you 8. For though I made you sorry with a letter I do not repent though I did repent for I perceive that the same epistle made you sorry though it were but for a season 8. For though till I heard of the Success I was troubled my self that I must trouble you yet now I repent not of it for I perceive that the Sorrow which it caused in you was but short till the reproved Sinner did repent 9. Now I rejoyce not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner that ye might receive damage by us in nothing 9. And now I rejoice not in your Grief as such for Sorrow is but to prepare for Joy by Reformation but that your Sorrow was godly and wrought Repentance which is so necessary to Forgiveness and Salvation that I am satisfied my plain dealing with you was not to your damage but to your gain 10. For godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death 10. For godly Sorrow as it is commanded of God for your own good so it worketh Repentance and recovery from Sin and so the saving of the Sinner But the Sorrow for Losses and Crosses which proceedeth from the over much love of the World is sinful and as it doth but hurt the Soul so doth it the Body and hasteneth Death 11. For behold the self-same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things we have approved your selves to be clear in this matter 11. Of this you have now experience in your selves for your godly Sorrow for the Scandals that rose among you hath wrought great carefulness to search out the Case and to reform it great care to clear your selves from partaking in the guilt great indignation against the Sin great fear of God lest he should avenge it great desire after a Reformation great Zeal against any Church-pollution in the things of God yea and just Revenge on the Offenders by way of Penitence and on your selves for any degree of guilt so that you have by all means shewed that you are clear from the guilt 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that suffered wrong but that our care for you in the sight of God might appear unto you 12. And my sharp writing to you was not meerly to right one Man against the Injuries of another as an Act of Justice between Man and Man but it was in love to you and care of your Souls that you might not be found guilty before God 13. Therefore we were comforted in your comfort yea and exceedingly the more joyed we for the joy of Titus because his spirit was refreshed by you all 13. Therefore in these fruits which tend to your own comfort I also an comforted to which much is added by the Comfort that Titus had amomg you 14. For it I have boasted any thing to him of you I am not ashamed but as we spake all things to you in truth even so our boasting which I made before Titus is found a truth 14. For you have confirmed to him all the good which I boastingly spake of you so that I have
this large Conribution to my self or unfaithfully distribute it Providing that all be done decently and blamelesly in the sight of Men as well as faithfully in the sight of God 22. And we have sent with them our brother whom we have oftentimes proved diligent in many things but now much more diligent upon the great confidence which I have in you 22. And with them I have sent another Brother whose Diligence I have oft tried but now find him much more willing being encouraged by my confidence of your forwardness 23. Whether any do enquire of Titus he is my partner and fellow-helper concerning you or our brethren be enquired of they are the messengers of the churches and the glory of Christ 23. If any doubting of their Trustiness enquire what these Brethren are let them know that Titus is my Partner and Helper even for your Service and the other two Brethren are Messengers of the Churches who would not trust untrusty Men and an Honour to the Christian Faith 24. Wherefore shew ye to them and before the churches the proof of your love and of our boasting on your behalf 24. So far therefore regard them as to let them see and the Churches that sent them hear the Proof of your Love to me and to all Saints by your Liberality and that I have not boasted of you in vain Note 1. That Paul's Importunity for this Collection sheweth that the Case was much altered since in Acts 4. c. they sold all and laid at the Apostles Feet and had all things common And as Men were quickly grown more cold so that was not intended for a constant and universal Practice but to shew with the Gift of Tongues the marvellous degree of holy Love and Unity which the Holy Ghost was given to effect For to continue it every where would have disabled them all to do much future good with Riches when all was gone And perhaps the Christians at Jerusalem were then in greater want by that 2. We see that even among Christians costly Duties come hardly off else Paul had not needed all this ado even where Gifts and Parts are eminent 3. And yet it is costly Duties of Charity that must prove the truth of our Faith and Love which are dead if barren 4. We see that a Minister who seeth cause obstinately to avoid being chargeable to any of his Hearers himself lest they contemn or suspect him as a Self-seeker may yet put on confidence and be bold and importunate in urging them to Charity for others and Collections for the Service of the Church and Gospel CHAP. IX 1. FOr as touching the ministring to the saints it is superfluous for me to write to you 2. For I know the forwardness of your mind for which I boast of you to them of Macedonia that Achaia was ready a year ago and your zeal hath provoked very many 1 2. But to use many Arguments with you for the Duty of relieving the needy Saints in general or for this Contribution in particular I suppose it needless you being your selves so forward to it that I have boasted of your readiness a year ago which hath quickned the Zeal of many others 3. Yet have I sent the brethren lest our boasting of you should be in vain in this behalf that as I said ye may be ready 3. Yet to make sure I have sent the Brethren lest it be to do when I come and my boasting of you fail 4. Lest haply if they of Macedonia come with me and find you unprepared we that we say not you should be ashamed in this same confident boasting 4. For I would not have them of Macedonia if they come with me by finding your Collection unready think that you are unwilling to your dishonour and mine that boasted of you Note That it 's lawful to use an honest Craft to draw Men to their Duty 1. By engaging their Reputation in it 2. And by alluring them by just Praise 5. Therefore I thought it necessary to exhort the brethren that they would go before unto you and make up beforehand your bounty whereof ye had notice before that the same might be ready as a matter of bounty and not as of covetousness 5. Therefore I sent these three Brethren to desire you that it might be ready you having notice of it also heretofore that it may appear to be of willing Liberality and not extorted from covetous Men. 6. But this I say He which soweth sparingly shall reap also sparingly and he which soweth bountifully shall reap also bountifully 6. As to the Proportion I will say but this All shall reap in that measure that they sowe Note That Paul's disclaiming Justification by Works consisteth with this Doctrine That all Men shall be rewarded not only according to the Sincerity of their Hearts but also according to the Degrees of their obedient Will and Works 7. Every man according as he purposeth in his heart so let him give not grudgingly or of necessity for God loveth a chearful giver 7. Let your Will command you in the proportion Do it not grudgingly and as urged and constrained against your Wills but as you are truly willing For God loveth a chearful Giver and not the outward Deed only which is against or without the Wâ—ll 8. And God is able to make all grace abound towards you that ye always having all sufficiency in all things may abound to every good work 8. And it should take off all unwillingness to consider that God is All-sufficient to give you by his Blessing such Abundance that you shall always have enough to furnish you for Good Works as well as to supply your own Necessities 9. As it is written He hath dispersed abroad he hath given to the poor his righteousness remaineth for ever 9. For God hath promised in his Description of the Righteous Psal 112. That he will so bless him that is charitable and liberal in Good Works that he shall prosper and have supply from God for all that he requireth of him and shall for ever be rewarded for it as for that which is part of his Personal Righteousness 10. Now he that ministreth seed to the sower both minister bread for your food and multiply your seed sown and increase the fruits of your righteousness 10. And this is my Benediction and Prayer for you That God who giveth both Seed and Increase will supply all your Wants and bless your Liberality with the Increase of his Gifts and the Fruits of this your Righteousness to your selves 11. Being enriched in every thing to all bountifulness which causeth through us thanksgiving to God 11. That you may be enriched by him in all things so as to feed your Bounty which when we distribute will make many thankful to God 12. For the administration of this service not only supplieth the want of the saints but is abundant also by many thanksgivings unto God 12. For the distribution of your Charity will not only
henceforth as the Unconverted Heathens that follow their own false imaginations 18. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their heart 19. Who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness 18 19. Their Understanding being darkened and they being meer strangers to a holy living on and unto God because of the ignorance and blindness of their Minds which have lost the very light of Nature and being stupified by Pravity and Custom in sin have given themselves up to fleshly lusts to do the filthiest Acts with greedy desire and delight 20. But ye have not so learned Christ 21. If so be that ye have heard him and have been taught by him as the truth is in Jesus 20 21. But Christ has taught you and you have learned a clean contrary course of life If indeed you have heard what he teacheth and have been taught the True Doctrine of Christ 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts 23. And be renewed in the spirit of your mind 22 23. That you put off the old fleshly Mind and Life which is corrupt in disposition and practice by the deceit of sensual lusts And that you be made New Men in the very bent and habits of your Mind with New Judgment and Affections 24. And that ye put on the new man which after God is created in righteousness and true holiness 24. And that you become New Men possest of New Dispositions wrought in you by God according to his Word and for his Glory consisting in Righteousness and true Holiness 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another 25. And in particular as parts of your Righteousness see that you avoid all lying and fraud and speak the plain truth to one another for we are all fellow Members of one Body and therefore should not be false and fraudulent to each other 26. Be ye angry and sin not let not the sun go down upon your wrath 26. Anger is given us for the due resisting of Evil but use it not blindly rashly and inordinately to sin much less may you lie down and continue in such sin 27. Neither give place to the devil 27. And do not yield to Satan who by Mens provocations would draw you to sin 28. Let him that stole steal no more but rather let him labour working with his hands the thing which is good that he may have to give to him that needeth 28. If any have by want or errour been tempted to steal or take any thing that is anothers against his Will let him do so no more nor by idleness continue his necessities but as he is able labour in some profitable work and that not only to supply his own wants but to relieve as many others as he well can 29. Let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister grace unto the hearers 29. Let no sinful rotten or filthy Discourse come out of your Mouths which will signifie a polluted Heart and may corrupt the hearers but let your words be such as are not only harmless to others but profitable even that which is useful to edification for useless truth it self is not to be chosen 30. And grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption 30. For the Spirit of God which is his Mark and Seal upon you to prepare you for the day of Salvation is a hater of all filthiness and vanity and a lover of Purity and Holiness and Mutual Edification And though he have not Passion and Grief as Men have yet as offended Men will in displeasure forsake that which is filthy and abhorred so will the Spirit of God in displeasure forsake a filthy sinner And that is one of the forest kind of Punishment 31. Let all bitterness and wrath and anger and clamour and evil-speaking be put away from you with all malice 31. And Gods Spirit being the Spirit of Love cast away Malice and all that savoureth of it bitterness wrath and hurtful anger clamorous fierce and ill and hurtful words 32. And be ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you 32. As having the same Spirit in the same Body be kind and tenderhearted one to another taking the good or hurt of each other as your own And as you can easily forbear and forgive your selves and be willing that others forgive you so forgive one another and that out of the belief and thankful sense of Gods forgiving you much more for the sake of Jesus Christ CHAP. V. 1. BE ye therefore followers of God as dear children 2. And walk in love as Christ also hath loved us and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour 1 2. Having therefore so obliging an example of your Heavenly Father shew that you are his true beloved Children by imitating him and let Love be your very Nature and course of life remembring still how Christ hath loved us and given himself for us an Offering and Sacrifice for our sins with which God was highly pleased in him 3. But fornication and all uncleanness or covetousness let it not be once named amongst you as becometh saints 4. Neither filthiness nor foolish talking nor jesting which are not convenient but rather giving of thanks 3 4. But let not Fornication or any uncleanness or filthy lust be once named among you unless by necessary opposition and detestation for this is the course beseeming all Christians who must be pure or Saints Nor yet use any ribald talk or filthy action nor foolish speaking nor vain jesting or drollery the foam of a light vain wit for these are unbeseeming Holy Persons but rather employ your Tongues in thanks and joyful praise to God and in holy edifying Discourse 5. For this ye know that no whoremonger nor unclean person nor covetous man who is an Idolater hath any inheritance in the kingdom of Christ and of God 5. Let none pretend that Christianity by freeing them from the Law giveth them liberty to sin unpunished For if you are Christians the Word and Law of Christ hath taught you that no Whoremonger or Unclean Person or Covetous Person who is an Idolater by loving the World more than God or one that imitateth Idolaters in lusts hath right of inheritance in Heaven or in the holy Church on Earth 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience 7. Be not ye therefore partakers with them 6 7. Let no Hereticks or Libertines deceive you with false Pretences of Liberty for
Flesh and not to hate it so must Men do by their Wives as Christ doth by the Church 30. For we are members of his body of his flesh and of his bones 30. And as Eve was said to be to Adam Flesh of his Flesh and Bone of his Bone so by allusion we may say of the Church and Christ in a spiritual sense 31. For this cause shall a man leave his father and mother and shall be joyned unto his wife and they two shall be one flesh 31. And as it was then said A man shall leave c. so must Believers leave all for Christ as Christ laid down his Life for them and they shall be made as one 32. This is a great mystery but I speak concerning Christ and the church 32. This that is said of Adam and Eve and of Marriage did mystically prefigure the Marriage of Jesus Christ and the Church and of this it is that I now speak 33. Nevertheless let every one of you in particular so love his wife even as himself and the wife see that she reverence her husband 33. But though I have turned my Speech to Christ and the Church I repeat my Counsel Let every Man love his Wife with such an entire constant and forbearing Love as he loveth himself and let the Wife see that she live in loving Subjection and Reverence to her Husband CHAP. VI. 1. CHildren obey your parents in the Lord for this is right 1. Let Children be obedient to their Parents under God in obedience to him for he hath commanded it 2. Honour thy father and mother which is the first commandment with promise 2. Saying Honour thy Father and Mother And though general Promises be intimated in the First and Second Commandment this is the first Commandment that hath annexed the Promise of the Land which God was then leading the Israelites to as it is said 3. That it may be well with thee and thou mayest live long on the earth 3. That thou mayst live long and prosper in the Promised Land of Canaan which intimateth also to us Christian Gentiles a Promise of more Prosperity on Earth than disobedient Children shall have and an earthly Curse to the disobedient Note That accordingly Gods Curse on Earth doth usually follow Children that dishonour and wrong their Parents and rebell against them and usually even Earthly Blessings are given to those that honour and obey Parents under God 4. And ye fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. 4. And let Parents remember that Childrens corrupt Nature and Weakness are liable to such Passions as may pervert them and therefore let not your sowr and provoking Government and Carriage tempt them hereto beyond their strength but govern them with Fatherly Love and bring them up to the Knowledge and Obedience of the Lord by wise and diligent Teaching Example Admonition and Discipline 5. Servants be obedient to them that are your masters according to the flesh with fear and trembling in singleness of your heart as unto Christ 5. And let not Servants think that Christianity freeth them from Service or from Obedience Diligence or Reverence to their Masters though they be Unbelievers but give them all due Obedience and reverent Submission and this in conscience and sincerity as part of your Obedience to Christ who doth command it and will reward you 6. Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart 6. Not deceitfully when your Masters see and know what you do meerly to please Men but as the true Servants of Christ with heartiness and in secret things as well as open doing Service to Men in obedience to the Will of God and to please him 7. With good will doing service as to the Lord and not to men 7. I repeat it because it greatly concerneth you that you do all your Service faithfully and willingly without grudging and that not as a bare Service to Man but as a part of your Service to the Lord himself which he hath prescribed and will accept 8. Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free 8. Be sure of this That your lowest and hardest Service being your Duty is a good Work and such Works of Fidelity in the lowest Bond-servants are accepted of God as well as the more honoured Service of the Greatest 9. And ye masters do the same things unto them forbearing threatning knowing that your master also is in heaven neither is there respect of persons with him 9. And you that are Masters see that you be as careful of your Part to your Servants as you would have them be of their Duty to you and rule them not tyrannically by insulting and passionate Menaces and Reproaches Knowing that Christ in Heaven is equally the Lord of them and you and will not be partial to you for your Wealth or Superiority but will equally do Justice unto all 10. Finally my brethren be strong in the Lord and in the power of his might 10. To conclude Behave your selves in the discharge of all your Duties and resistance of all the Temptations of your Warfare as resolved valiant Christians strong in the Faith and Love of Christ by his powerful assisting Grace 11. Put on the whole armour of God that ye may be able to stand against the wiles of the devil 11. And with skill and care put on and use the Grace and Helps which God vouchsafeth you which are to a Christian like compleat Armour to a Soldier that you may be able to stand fast against all the Stratagems and Plots of the Devil who seeketh to overthrow you 12. For we wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this world against spiritual wickedness in high places 14. For the great Conflict which Christians are engaged in is not meerly against Men but against Devils who by Gods Ordination and the Success of their Temptations are Principalities and Powers and the Rulers of the Persons and Ways of Darkness Ignorance and Unbelief in the World and are spiritual Wâ—ckedness above us in the Air. 13. Wherefore take unto you the whole armour of God that ye may be able to withstand in the evil day and having done all to stand 13. Therefore neglect no part of the Armour afforded you by God but use it all that in the time of Temptation you may be able to resist and conquer the Assaults of Men and Devils and when they have done their worst and you have withstood them you may stand fast in Faith and Holiness and Hope 14. Stand therefore having your loyns girt about with truth and having on the breastplate of righteousness 15. And your feet shod with the preparation of the gospel of peace 14 15. Stand therefore to your Obligations to Faith and
thus press toward the End of our Faith in Love And then if through imperfection of Knowledge you come short and differ in other things while you wait on God in Humility Love and Peace God will in time make you know what yet is wanting to you 16. Nevertheless whereto we have already attained let us walk by the same rule let us mind the same thing 16. But let all that have attained soundness in these necessary Essentials of Christianity still live according to these Gospel-Truths which we all acknowledge and in Love and Concord practise and promote these things in which we are agreed Note How directly Paul condemneth both Church-Tyrants and Sectaries the former silencing reviling and persecuting and the other reproachfully censuring and separating from those that agree in all here instanced for not consenting to needless Trifles of the Clergies imposition or to the Errours of superstitious ignorant Men. 17. Brethren be followers together of me and mark them which walk so as ye have us for an ensample 17. God that hath sent me to teach you hath herein also made me an Ensample to you I beseech you therefore herein follow me in humble striving towards Perfection uniting in sincere Christianity and bearing in other things with each other till God teach you the rest 18. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the cross of Christ 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things 18 19. For many of whom I have oft told you and now mention them with Tears for their own fakes and the Churches do so live as that while they are called Christians they are such Enemies to the bearing of the Cross in following a Crucified Christ that they will suffer nothing for their Faith For taking up Christianity notionally in their Brains without the Life and Power on their Hearts the World was never overcome or their Lust mortified by it so that their Belly or fleshly Lust is the God which they most love and obey and while they glory that they know more of Christian Liberty than we do and so may lawfully please fleshly Lusts it is their Shame and Bruâ—tishness which they glory in and therefore Destruction will be their end 20. For our conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ 21. Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself 20 21. But our City freedom Relation Treasure Converse and Business is in Heaven among the Heavenly Society in the Jerusalem above From thence by Faith and joyful Hope we look for the Saviour the Lord Jesus who is our Head and Intercessour there and who will not onely receive our Souls at death but will also change these vile Bodies which being made of the low dissoluble Elements are a clog to our Souls and must corrupt like the Flesh of Bruits and will make them like his own now-glorious Body spiritual incorruptible and glorious and this he can and will do how unlikely soever it appears to us by the exercise of his Omnipotency by which he can conquer all Difficulties and Enemies for the accomplishing of the Work of the Salvation of his Church Note 1. That the great difference between miserable Hypocrites and sound Christians is that the former set most by Flesh and Earth and the latter by the Hopes of Heaven to which they subject all worldly Interest and on which and for which they live and labour most as Worldlings do for a Worldly Welfare 2. That a false sensual worldly unmortified Heart betrayeth Hypocrites into worldly sensual Opinions and Heresies and they easily believe all to be lawful which maketh for their fleshly worldly Interests and Lusts because their false Hearts would have it to be lawful CHAP. IV. 1. THerefore my brethren dearly beloved and longed for my joy and crown so stand fast in the Lord my dearly beloved 1. Note That the most amiable Christians have need of Warning and earnest Exhortation against Backsliding by Temptation and Deceivers 2. I beseech Euodias and beseech Syntiche that they be of the same mind in the Lord. 2. Note It 's like he heard of Contention between these two which he beseecheth them to cease 3. And I intreat thee also true yokefellow help those women which laboured with me in the gospel with Clement also and with other my fellow labourers whose names are in the book of life 3. And I intreat thee my true Fellow-labourer it 's like he meaneth Epaphroditus but uncertain take care of those Women that furthered our Work by entertaining us and suffering for the Faith with Clement and other Helpers who are of the number of those that God will own 4. Rejoyce in the Lord alway and again I say Rejoyce 4. Rejoice in the Interest you have in the Lord his Grace and Protection and Promise of Glory Yea I again urge it on you Always rejoice Note 1. That Christians even in a state of opposition from the World have always greater cause of rejoicing in God than of sorrow for the World Though if they wilfully sin it may interrupt their Joy by making them unfit for it as Wounds and Sickness do the Body 2. That holy Joy in the Lord is that Flower of Religion which all Christians should desire and chiefly labour to attain 5. Let your moderation be known unto all men The Lord is at hand 5. Let all Men see that you put the best sense on all that befals you from God and Man and that you take nothing by impatience or uncharitableness at the worst but can suffer Injuries For God is with you and the day of his delivering you is near 6. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God 6. Let no Want or Danger disturb your Mind with anxious distrustful Cares but in every Case go and open it to God in Prayer for your selves and others with Thanksgiving for what you have received as beseemeth those who truly trust in God 7. And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus 7. And by this Lenity of Mind and Trust in God by Prayer the Peace which you shall have in Gods Love to you in your own Souls and in Concord with the Church which is of inestimable value above much notional Knowledge shall as a Garrison keep your Affections from disturbance and your Judgments from Errour through the Grace of Christ 8. Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any virtue and if there
it is supposed that we are wronged else there is no need of forgiving 2. True Christians are known by this Spiritual Nature as well as by Religious Exercises 14. And above all these things put on charity which is the bond of perfectness 14. But as the most necessary and excellent of all put on true endeared Love to others as your selves for the sake of God who must be most loved For as this is the highest Grace which Christs Spirit worketh in us so it is that Bond which by uniting Believers to Christ and each other tendeth to the perfect compagination growth and welfare of the Church and every Member of it 15. And let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankful 15. And let that Peace which God both giveth you within and calleth you to exercise by dwelling in your Hearts bear rule in your lives towards all Men as being of the same Body And live in continual thankfulness to God 16. Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalms and hymns and spiritual songs singing with grace in your hearts to the Lord. 16. Let the word of God so possess your Souls that you may by it have plenteous Holy Wisdom to instruct and admonish one another and Holy Affections that those who have the gift of composing Holy Psalms and Hymns and Spiritual Songs for themselves and others use may do it wisely and all of you use them with Holy Joy in singing to the Lord. 17. And whatsoever ye do in word or deed do all in the name of the Lord Jesus giving thanks to God and the Father by him 17. And let all that you offer to God in word or deed in worship or obedience be done in the name of the Lord Jesus trusting for acceptance to his Mediation and offer your daily Thanksgiving to God the Father by him our High Priest in the Heavens 18 19 20 21 22 23. Wives submit your selves unto your own husbands as it is fit in the Lord. Husbands love your wives and be not bitter against them Children obey your parents in all things for this is well-pleasing unto the Lord. Fathers provoke not your children to anger lest they be discouraged Servants obey in all things your masters according to the flesh not with eye-service as men-pleasers but in singleness of heart fearing God And whatsoever ye do do it heartily as to the Lord and not unto men 24. Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ 18 19 20 21 22 23 24. See all this before Paraphrased Eph. 5 6. 25. But he that doth wrong shall receive for the wrong which he hath done and there is no respect of persons 25. But if Masters or Servants do wrong to the other though they may escape the punishment of Man God who respecteth no Mans Person will judge and punish them CHAP. IV. 1. MAster 's give unto your servants that which is just and equal knowing that ye also have a Master in heaven 1. Let not your power over your Servants embolden you to abuse oppress or wrong them but give them all wages and usage which Justice and Equity require for you have a Master in Heaven who will judge you as you are and do 2. Continue in prayer and watch in the same with thanksgiving 2. Be constant in Prayer and not cursory or cold and watch in it against your corruptions and temptations joyning thanksgiving with your requests 3. Withal praying also for us that God would open unto us a door of utterance to speak the mystery of Christ for which I am also in bonds 3. Praying for us Ministers of Christ that God would give us freedom from Mens restraints and our own infirmities that we may with enlargedness and boldness preach the Gospel for which I suffer 4. That I may make it manifest as I ought to speak 4. That I may open and apply it as the Work and the Souls of Men require 5. Walk in wisdom toward them that are without redeeming the time 5. Use the wisdom toward them that are without the Church which is needful to keep you from receiving hurt by them or in doing good to them 6. Let your speech be alway with grace seasoned with salt that ye may know how ye ought to answer every man 6. Let all your speech be the exercise of God's Grace in your Hearts not rotten filthy or vain but wise and savoury that you may speak pertinently and fruitfully to every Man especially in the necessary defence of the truth against Gainsayers and resolving of the doubtful 7. All my state shall Tychichus declare unto you who is a beloved brother and a faithful minister and fellow-servant in the Lord 7. Tâ—chicus a faithful Brother fully shall acquaint you with my Concernments 8 9. Whom I have sent unto you for the same purpose that he might know your estate and comfort your hearts With Onesimus a faithful and beloved brother who is one of you They shall make known unto you all things which are done here 10. Aristarchus my fellow-prisoner saluteth you and Marcus sisters son to Barnabas touching whom ye received commandments if he come unto you receive him 11. And Jesus which is called Justus who are of the circumcision These onely are my fellow-workers unto the kingdom of God which have been a comfort unto me 8 9 10 11. These are all that have helpt me here at Rome in my suffering and have much comforted me 12. Epaphras who is one of you a servant of Christ saluteth you always labouring fervently for you in prayers that ye may stand perfect and compleat in all the will of God 13. For I bear him record that he hath a great zeal for you and them that are in Laodicea and them in Hierapolis 12 13. Note 1. That Prayer should be a Work of fervent labouring 2. That Ministers-should long for the Peoples increase in Grace and universal Obedience more than to promote their own Interest with them 14 15. Luke the beloved Physician and Demas greet you Salute the brethren which are in â—aodicea and Nymphas and the church which is in his house 〈…〉 15. Which use to meet there And when this epistle is read amongst you cause that it be read also in the church of the Laodiceans and that ye likewise read the epistle from Laodicea 16. Note 1. It was the Duty of the Churches to communicate the Epistles written to them by the Apostles 2. What Epistle that written to Laodicea was it concerneth us not to know It 's vain to think that Paul and other Apostles wrote no more Epistles than be in the Bible or that God is bound to bring down all that they wrote to us 17. And say to Archippus Take heed to the ministery which thou hast received in the Lord that thou
promise being left us of entring into his rest any of you should seem to come short of it 1. Seeing then that this Promise of Rest is conditional if we persevere and among so many Tryals we are in so much danger of our own heart let careful fear prevent your falling and missing the benefit of that Promise Note Qu. Why should we fear that which God s Decree and Grace have made impossible Ans 1. God hath not made it impossible in it self but only hypothetically or by consequence from his Decree and Foreknowledge to any man 2. His Decree Foreknowledge conjoyn the End and Means as if he said This man shall be saved by persevering Faith and shall persevere by fearing to fall away and avoiding the occasions 3. Weak Christians have not the assurance of God's Election and therefore can gather no such consequence 4. So few if any known did for many hundred years hold that no initial right to Salvation is lost or that all true Christians besides strong confirmed ones did persevere that it is not safe for doubting persons to lay their Salvation on such a controversie specially when it tendeth to abate necessary fear The Fathers of the first four hundred years thought that some beginnings of Justifying Faith were loseable as Adam't Innocency was And Calvin saith Semen qualecunque fidei perditur 2. For unto us was the gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it 2. They heard God's Word and so do we But it did not profit and save them because they received it not by a sound confirmed practical Belief 3. For we which have believed do enter into rest as he said As I have sworn in my wrath if they shall enter into my rest although the works were finished from the foundation of the world 3. There is a Rest promised to us Believers as well as the Typical Rest was to the Israelites and the seventh day separated for a Sabbath from the Creation which signified our better Rest 4 5. For he spake in a certain place of the seventh day on this wise And God did rest the seventh day from all his works And in this place again If they shall enter into my rest 4 5. The Text tells us that besides the Sabbath Rest there was another promised 6. Seeing therefore it remaineth that some must enter therein and they to whom it was first preached entred not in because of unbelief 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his voice harden not your hearts 8. For if Jesus had given them rest then would he not afterward have spoken of another day 6 7 8. It is plain then that some must enter into Rest and Unbelief kept out them to whom it was then Preached and David long after their entring into Canaan seâ—s them a day for their further entrance which he would not have done if Joshua's bringing them into Canaan had been the full obtainment of the promised Rest it followeth that more than that was promised 9. There remaineth therefore a rest to the people of God 9. The great Sabbatism or Rest then promised to the People of God is yet to come Note This Sabbatism or Rest no doubt is All the state of the Churches deliverance and felicity by Christ Incarnate and Glorified which in the first-fruits is all the Grace which he giveth us on Earth but in the proper full performance it is the state of Glory I have before said why I assent not to Dr. Hammond whom maketh it to be the deliverance of Christians from Persecution and enjoying peaceable Assemblies by the destruction of Jerusalem as if this were the main sense of the Text. 1. How little a thing was that in comparison of Saving Grace and Glory 2. Most of the Christians to whom Paul wrote were to die before that and so not to see and enjoy it 3. The Apostles themselves were not to see it and enjoy it 4. Christianity continued after that a persecuted hated thing under the Heathen till above three hundred years till Constantine's time though with intermissions between the Ten Persecutions Multitudes more were martyred by the Heathens than by the Jews who were in servitude themselves 5. And if any apply it to the time after Costantine the mercy indeed was unspeakable but those that were here written to were not to see it And the Voice that is reported to say Hodiè venenum funditur in Ecclesiam hath by experience been so far credited that we must not prefer the Prelatical Grandure and Power which shortly was set up before the better Rest of Saints while we think how much Peaceable Assemblies which the Doctor calls that Rest through a great part of the Christian World have been hindered and persecuted by Violence Inquisitions Prisons and the Blood of many hundred thousand more than the Jews killed by the Canons and Executions of Papal Greatness and for its Interest And it is incredible that to the suffering Believers of that Age the Holy Ghost comforting them with this great Promise or a Sabbatism or Rest should not principally mean the great and glorious final Rest 10. For he that is entred into his rest he also hath ceased from his own works as God did from his 10. For as God is said to rest and sanctifie the Sabbath when he ended his six days work so our Sabbatism or Rest must be a ceasing from our own works that is 1. From Sin 2. From those Wilderness Labours or troublesom means as sorrow fear conflict c. which are short of the End And 3. From Suffering Note This Verse shews that it is the Heavenly Rest with the beginning of it by Holiness which is here meant for Church-grandure and full prosperity have been the cherishers of our own works and not the ceasing of them 11. Let us labour therefore to enter into that rest lest any man fall after the same example of unbelief 11. Let it then be the care and diligence of heart and life to attain that Rest and not to lose it by Apostacy but to take warning by those Unbelievers Note is it liker to be the destruction of the Jews and freedom from this Persecution that should be meant by an Apostle that gloried in suffering rather than that Glory which is indeed the end of Christian care and labour 12. For the word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart 12. For though some may be deceived by a self-flattering heart and seducing reasonings and some think to conceal their sin God's Word is quick and powerful and sharper than a two-edged Sword being fitted by the all seeing God to search
as Hereticks reproach you with your weakness but mercifully vouchsafeth to teach the humble Note 1. Prayer is a great and necessary means to get true Wisdom But as for outward things so for Wisdom we must not only pray but labour and use God's other helps Study without Prayer maketh but ungodly talkers whose dreaming knowledge will but condemn them And Prayer without Study and learning of the wise is but a self-deceiving idle tempting of God 6. But let him ask in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed 7. For let not that man think that he shall receive any thing of the Lord. 6 7. But see that your Belief of God's Power and Goodness and the truth of his Promises to faithful Supplicants be firm and sound for if you doubt and waver in this you will but be tost about like a wave of the Sea When you cannot trust God every temptation and difficulty will overthrow both your hope and your innocency And such have no promise that God will hear them it is but presumption to expect it Note That the Faith here mentioned is not an assurance of our own sincerity and that God will give us what we ask as being surely fit to receive it But it is a resolute cleaving to the Christian Verity and a sound belief that God is most able and faithful in performing all his Promises and will give all the good which we ask and are meet to receive Distrusting our selves is not distrusting God 8. A double-minded man is unstable in all his ways 8. A man whose mind and heart hangs doubtful and unresolved between God and the World Christ and Infidelity Heaven and Earth Holiness and Sin is fickle and still untrusty 9 10. Let the brother of low degree rejoyce in that he is exalted But the rich in that he is made low 9 10. You must not judge of your felicity by your outward things but take that for best which God as a Father provideth for you If he advance you gladly and thankfully acknowledge it if he take you down and deprive you of riches be not only patient but thankful that God will chuse for you according to his wisdom who knoweth better what you are fit for and what is fit for you than you can know 10 11. Because as the flower of the grass he shall pass away For the sun is no sooner risen with a burning heat but it withereth the grass and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his ways 10 11. For riches are too inconsiderable things to make any great just alteration on our minds They are transitory and so is man like the flower whose sweetness you may use for a moment but it fadeth presently before the heat of the scorching Sun 12. Blessed is the man that endureth temptation for when he is tryed he shall receive the crown of life which the Lord hath promised to them that love him 12. It is the tryed Christian that is the blessed man who after suffering and temptation holds fast his integrity God will give him that Crown of Life which he hath promised to all that sincerely love him 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man 13. But as to the seducing sort of temptation which is not to try our constancy but to draw men to sin and ruine let no man charge that on God as his doing for as God cannot be tempted to sin nor possibly love it so he tempteth no man to it much less forceth them to it or unresistibly by determining premotion makes them sin 14. But every man is tempted when he is drawn away of his own lust and enticed 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death 14 15. But the course of temptation sin and death is this First fleshly appetite lust and phantasie by strongly inclining men to their carnal objects and interests prevail with their Judgments either to take part with these lusts or not to oppose them and so by these lusts Satan the greater tempter doth his work which he could not do without them And when these lusts or carnal affections have bribed the understanding to be erroneous or remiss and have drawn the will to a sinful yielding or consent this sin conceived by lust in the heart doth bring sorth the fruits of a sinful practice in the life and then God's Justice punisheth it with death when it hath resisted and driven away his offered grace 16 17. Do not err my beloved brethren Every good gift and every perfect gift is from above and cometh down from the Father of lights with whom is no variableness neither shadow of turning 16 17. Be not deceived about the causes of good and evil sin and death are from our selves but every good and perfecting gift is of God's free grace and donation even from above from the Father of Lights who as the Sun is the same in its nature and action though Earth and Clouds oft interposing make it seem to us as varying by its rising and setting and turning away its light into shadows when the change is not in it so God is unchangeable and our changes and shadows are not from any mutability or shadowy alteration in him but from our selves 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures 18. It was of his own good will and grace that he hath regenerated us by the true word of the Gospel and not of any desert of ours and hath made us as the first-fruits sanctified to him so that all good is of God and all evil of our selves and the Devil 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath 19. Therefore watch over your selves if you would be safe and particularly observe these three Rules 1. Be swift to hear as humble Learners while proud men are forward to be Teachers before they were ever profitable Learners 2. Be slow to speak and not as proud men full of words because full of self-conceit readier to teach than to learn telling what they think they know while the humble are learning to know more and when in multitude of words there is seldom innocency but the rash and talkative say that which must be repented of 3. Be slow to wrath 20. For the wrath of man worketh not the righteousness of God 20. For a wrathful mind is very unfit for that righteousness which God requireth in and of us It puts the mind out of a composed holy frame and unfits it for communion with God It blindeth and perverteth the Judgment and destroyeth holy love and peace A wrathful man scarce loveth his neighbour
you your profession of greater knowledge and religiousness is but proud boasting and lying against the truth This Wisdom and this Preaching and Course is not of God not such as he will own It is from an earthly and sensual Principle your own praise or profit or Magisterial will or some carnal interest is at the root if you could know your selves you might see this Yea it is so far from excelling others that it is a devilish Wisdom a Devilish Zeal and Devilish Preaching and disputing which you glory in 16. For where envying and strife is there is confusion and every evil work 16. For where envious Zeal and Strife prevail there is still Faction and unquietness or Sedition Tumults and unsetledness still for change and this cherisheth all sorts of evil works which men will think to be all good or lawful to serve their contentious Zeal and to further their changes and carnal ends 17. But the wisdom that is from above is first pure then peaceable gentle and easie to be intreated full of mercy good fruits without partiality and without hyprocrisie 18. And the fruit of righteousness is sown in peace of them that make peace 17 18. But if you would know among the several pretenders whose knowledge and religiousness and zeal is from above the fruit of the Spirit which God will own These are the sure marks of it 1. It is first for true purity of heart and life It will not chuse sin on any pretence so far as men can know it If any be for wilful deliberate conformity to sin or for a loose and sensual life or against serious godliness and a holy heavenly sober and just life this is not from the Spirit of God 2. It is next to this addicted to peace and will seek it by all lawful means 3. It is addicted to put the best sense of another man's case and to a gentle and not a rigid censorious Judgment 4. Easily yielding to good persuasions and not stiff in ill Opinions or ways 5. Full of mercy to others and of all good works or fruits to his power as being devoted to do good 6. Without censorious partiality as Sectaries that can see nothing but what seemeth to make for their own Party and Opinions or without a wavering unresolvedness in the Christian Religion 7. Without Hypocrisie or false pretendings And though the erroneous and contentious in both extreams do use to vilifie or abhor Peace-makers who serve God according to this supernal Wisdom yet these men who labour to make peace are sowing in this work of peace the fruit of true Righteousness as guiltless of the crimes of the extream contenders and of the tumults caused by them And when the Harvest of God's Judgment cometh they shall reap this fruit to themselves And if the Countreys where they live are worthy of such fruit they must reap it from this seed of peace-making labours CHAP. IV. 1. FRom whence come wars and fightings among you come they not hence even of your lusts that war in your members 1. The Jews are in frequent Seditions and fightings among themselves in which many erroneous Christians joyn with the unbelievers in a blind Zeal for their Law and Nation And do you think it is from true Zeal that their Wars arise No it is from their own sensual worldly lusts that first war in themselves and then disturb the common peace 2. Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because ye ask not 2. You Covet and fight and kill in your mistaken desires of your Law and Liberties and you do but lose your blood and labour by going your own sinful way and not seeking to God for Counsel conduct and success who must give all good and that in his own way 3. Ye ask and receive not because ye ask amiss that you may consume it upon your lusts 3. Yea you will be Religious in your sin and make your Prayers to God for deliverance from the Roman Power and for your Countrys Liberty But they are carnal Prayers and God rejecteth them for it is but that you may live in great Plenty Power and Pleasure enjoying sensual prosperity that you pray to God for your deliverance 4. Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend of the world is the enemy of God 4 You that by your perfidiousness to God are like perfidious adulterers loving the World best whilst God is in your mouths know ye not that this love of the World as his Competitor is enmity to God and that he is God's Enemy that so loveth it predominantly 5. Do ye think that the scripture saith in vain The spirit that dwelleth in us lusteth to envie 5. Is it not true which the Scripture saith of the evil inclination of Mans Heart as lusting after worldly Pomp and Pleasure and to envy and strife that they may obtain it 6. But he giveth more grace wherefore he saith God resisteth the proud but giveth grace unto the humble 6. But Gods Grace is of a contrary tendency and would teach you better things but he giveth it to the humble and not to the proud for he is against such as it s said c. 7. Submit your selves therefore to God resist the devil and he will flee from you 7. If ye would be delivered and live in safety submit your selves to Gods Government and Will and go the way which he prescribeth Conquer Satan and you need not fear his forces and do but resolutely resist him and you conquer him 8. Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purifie your hearts ye double-minded 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heaviness 10. Humble your selves in the sight of the Lord and he shall lift you up 8 9 10. Draw nigh to that God against whom you have rebelled and he will draw nigh to you for your deliverance and will not forsake you Cleanse your hands by Reformation from your sins and your hearts from your halting between God and the World Bewail your former sin by self-afflicting mourning and weeping Turn your sensual pleasures into godly sorrow and your carnal mirth into penitent tears Humble your selves before that God whom you have offended and then he will lift you up and save you better than your Seditions 11. Speak not evil one of another brethren he that speaketh evil of his brother and judgeth his brother speaketh evil of the law and judgeth the law but if thou judge the law thou art not a doer of the law but a judge 11. And give over your reproach and censoriousness against the Gentile Christians that do not observe your Ceremonial Law by which you encourage their Persecutors for both the Law of Christ and the Law of
c. Seeing you love life and would live in peace and quietness the likeliest means to attain this is 1. To keep your Tongues from speaking evil of any man and from all other evil 2. And from falshood deceit and dissimulation for it is mens own unbridled Tongues which bring most of their troubles on them and false words that hide faults at last detected expose men more 3. Avoid all real evil and then your Righteousness will appear through the Vâ—il of malicious slanders and falshood will be detected and not long hide your Innocency 4. And do all the good you can to all men as well as your immediate Duty to God And Nature having a love to such as do us good and a reverence of God such good works and well doing will powerfully justifie you in the Consciences of most men 5. And stand not contentiously on your right but whatever men are or do seek peace with all and be not soon weary but follow after it still in hope 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord it against them that do evil 12. And this is not meer policy to please men but whatever they be it is God that your lives and peace depend on and he that commandeth this is pleased with it and his Eyes watch over you for good to save you from unreasonable men and he heareth their prayers in all distress while evil speakers and doers God himself is more against than men 13. And who is he that will harm you if ye be followers of that which is good 13. If your Zeal in Religion be a Zeal of good works to set your selves earnestly as to obey God so to do good to all men he must be a very impious and diabolical man that will for this sett against you It is the likeliest way to your quietness 14. But and if ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be troubled 14. But I confess such blinded unreasonable malignant Slaves and Executioners Satan hath that will persecute you even for Righteousness sake But this is the way to and prognostick of your reward and happiness And therefore let not mens threats rage or cruelty terrifie or trouble you seeing you shall be unspeakably gainers by it 15. But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear 15. But let God always be in your hearts with the highest respect obedience and honour and be still furnished with those Reasons of your Faith and Hope that you may be ready to profess them and to give a good account of them to any that demandeth it and this with meekness and due reverence to Superiors and not with passionate upbraiding them or with disdain 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ 16. Keeping your Consciences clear from guilt that they may justifie you when men accuse you and whereas men slander you as bad men and seditious and unpeaceable your good conversation according to Christ's Law and Example may shame their false accusations a better defence than bare words and disputing with them 17. For it is better if the will of God be so that ye suffer for well-doing than for evil doing 17. For if God will have you suffer it 's far better that it be for well doing than for ill doing Better for you though worse for your Persecutors For now the body only suffereth while the soul is free which else would suffer far worse than persecution 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God 18. For Christ himself had greater sufferings in the body than we but he suffered not in the conscience of any guilt of his own but was just and suffered for the unjust to reconcile and bring us to God 18 19 20. Being put to death in the flesh but quickned by the Spirit By which also he went and preached unto the spirits in prison Which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the ark was a preparing wherein few that is eight souls were saved by water 18 19 20. Being put to death indeed as to the flesh but made alive as to the Spirit or by the Spirit in which or by which he went and preached to the Spirits in Prison which heretofore in the days of Noah were refractory and hardned in sin and disobedience while the long suffering of God endured them and waited for their Repentance while the Ark was making and preparing and Noah preaching to them yet so impenitent were they to the last that only eight were saved by the Ark. Note It 's no wonder that Expositors of this Text differ Some think that by the Spirit should rather be in the Spirit or as to it put in direct distinction from the Body and that it 's an Argument for the immortality of the Soul by quickned being meant only that his Soul was alive while his Body was dead and that in that Soul he went then and preach't to imprisoned sinners that were drowned in the Flood say some to shew them his Triumph and what Salvation they lost and say they This is it that is called his Descending to Hell say others to offer them mercy once again say others to bring some penitents from their long imprisonment But others think that by Spirit is meant the Power of God or the Divine Nature of Christ or the Holy Ghost not Christ's Soul again enâ—â—ing into his Body and that the preaching meant was by Christ's Spirit in Noah before the Flood and not after his Death To name other Expositions or the Reasons given for each would but perplex the Reader unless I were able so clearly to assert one of the Expositions as to confute all the rest They that think Christ's Soul and Godhead preacht to Spirits while his Body lay in the Grave suppose that those Spirits knew it whom it concerned But if it had been necessary for us to know not only Christ's preaching to our selves but to them he would surely have more clearly fold it us 21. The like figure whereunto even baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ 21. And that Salvation from the Deluge by the Ark prefigureth our Salvation in the Church from God's wrath by Baptism and that through the power of Christ's Resurrection to which we begin our Conformity when we are raised to Holiness by his Spirit as we rise out of the Water in Baptism But by Baptism I mean
by reason of whom malignant enemies will take Occasion to speak evil of Christianity and make a reproach of truth and godliness as if we were all like this scandalous Sect. 3. And through coveteousness shall they with feigned words make merchandise of you whose judgment now of a long time lingereth not and their damnation slumbereth not 3. Note 1. That its wordly covetous men who are most to be suspected to be Traytors to the Church as Judas was against Christ for for what will ye give me 2. All their seducing confident harangues to this end are but false and feigned words 3. Their business is to sell Souls to the Devil for their own wordly Benefice Gain or Honour as Judas did his Master 4. God is hasting to judge such men with speed as he did Judas when his gain was too hot to hold and he hanged himself for betraying the innocent 4. For if God spared not the angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto judgment 5. And spared not the old world but saved Noah the eighth person a preacher of righteousness bringing in the flood upon the world of the ungodly 4.5 Note 1. These Angels were not in a fixed immutable state but mutable by free will 2. Their own sin was the cause of their misery 3. For it they were cast down to hell that is a state of misery reserved for more though they are said to be the Powers of the air and to rule in the Children of disobedience 4. There they have their Prince and Kingdom 5. Pride and Malice against God and man and wickedness is their quality warring against Christ and his Kingdom 6. Tempting men to sin is their imployment 7. Their way against the Church is by LYING MALICE and MURDER in which wicked men are their slaves and instruments 8. So far as men yield to sin by their temptations they fall into the fuller power of them both for further temptations and execution by Gods permission 6. And turning the cities of Sodom and Gomorrah into ashes a condemned them with an overthrow making them an ensample unto those that after should live ungodly 6. And with fire from Heaven destroying Sodom and Gomorrah and the adjacent villages both men and houses that the history of them and the stinking lake that now possesseth the place might be a warning to the ungodly 7. And delivered just Lot vexed with the filthy conversation of the wicked 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous soul from day to day with their unlawful deeds 7 8. Note 1. Lot is called Just from the tenor of his life though after he fell into very great sin 2. Just men are grieved at the over-spreading wickedness of the times and places where they live specially their filthiness and their rage against the Just 3. God will deliver the Just from the Wicked and from his Judgments on them 9. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of judgment to be punished 9. We may well trust that God who as he is just and a hater of sin and a lover of righteousness so knoweth how to deliver the godly out of temptations so far as that they should not be conquered by them though they be tryed and to reserve the wicked and oppressing Enemies to a full vindictive punishment at the day of Judgment though they prosper and triumph now 10. But chiefly them that walk after the flesh in the lust of uncleanness and despise government Presumptuous are they self-willed they are not afraid to speak evil of dignities 10. Note Dr. Hammond who supposeth this spoken of the Gnosticks would sure think it a heinous aggravation if Governours themselves should prove Borborites or Gnosticks and walk after the flesh in the lust of uncleanness and suppress Piety by power To use Dignities for sin is worse than to despise them or speak evil of them for being evil though this also is bad and must be avoided 2 The Dr. thinks that the Dignities here meant are Apostles I rather think it is Civil Rulers 11. Whereas angels which are greater in power and might bring not railing accusation against them before the Lord. 11. Whereas the blessed Angels which have more power than Men when they plead against Devils themselves do it not by railing accusation as the instance in Zechary shews 12. But these as natural brute beasts made to be taken and destroyed speak evil of the things that they understand not and shall utterly perish in their own corruption 12. But these are like wild brute Beasts whom all men seek to destroy for their hurtfulness and do speak evil in proud ignorance of Doctrines Practices and Persons which they understand not do stir up men against themselves and shall be destroyed in their sin 13. And shall receive the reward of unrighteousness as they that count it pleasure to riot in the day-time spots they are and blemishes sporting themselves with their own deceivings while they feast with you 14. Having eyes full of adultery and that cannot cease from sin beguiling unstable souls an heart they have exercised with covetous practices cursed children 13 14. They shall be doubly punished for living in unrighteousness and sensual riot in the Light of the Gospel and Profession of Christianity You admit such to feast with you even as if they were of your Societies at Love-feasts and Sacraments but they are disgraceful spots and blemishes in your Assemblies and a dishonour to the Christian name Their unclean hearts have ungoverned eyes fed with enticing objects of lust and let in the impressions of filthy pleasure into their imaginations deceiving themselves and sporting away their own Souls while they allure and deceive others Their imaginations and minds are so habited to such filthy vice that they cannot cease from it being unstable and by the power of sensuality cannot obey their own convictions And where lust raigneth covetousness ruleth to maintain it They are such as God's Word doth pronounce accursed whatever they profess 15. Which have forsaken the right way and are gone astray following the way of Balaam the son of Bosor who loved the wages of unrighteousness 16. But was rebuked for his iniquity the dumb ass speaking with mans voice forbad the madness of the prophet 15 16. Covetousness hath drawn them from the right way of Truth and Godliness and they stray in the way of Balaam the Son of Beor whom the Hire that bribed him to do evil was prevalent with to attempt it But he that by reason of the love of Money and Hâ—nour could not see the evil of his own way was rebuked by a dumb Ass whom God made speak to evince and forbid the madness of such a Prophet 17. These are wells without water clouds that are carried with a tempest to whom the mist of darkness is reserved
sin 6 7. If we say that we live in communion with God and yet are in the Darkness of Unbelief Ignorance Errour and Wickedness we do but lie But if we walk in the Light of holy Knowledge Faith and Purity we have mutual communion with God and with his Son Jesus Christ whose Blood doth cleanse us from all sin Note Qu. Is it not Fanaticism to talk of Fellowship with God or Communion either Ans Fellowship is too harsh an â—nglish word But Communion is the thing meant consisting in receptive participation from God and accepted returns to God And this is no fancy but the only rectitude and felicity of our Souls If you conceive not how think how the Eye hath Communion with the Sun Really 1. By receiving its luminous Beams or emitted Light by the receptive aptitude of the visive faculty and organs 2. By such an emission or active congress by which the Light and Sun are seen 8. If we say that we have no sin we deceive our selves and the truth is not in us 8. If we say that we need not Christ thus to cleanse us from Guilt and Corruption as having no sin this is but self-deceâ—ving faâ—shood 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 9. But if we with true Repentance confess our sins always to God and humbly to Man whâ—n either reparation of any ones wrong or satisfaction to the Church offended or the curing of scandal and honour of Religion or the ease or information of our own Consciences require it God that hath promised it is faithful and just to forgive us our sin and to cleanse us from its guilt and power 10. If we say that we have not sinned we make him a liar and his word is not in us 10. But if we will either pretend to sinless perfection or else break God's Command and say that it is no sin but a duty or an indifferent thing and so justifie our selves or our sins this is to give the lie to God's Word which therefore doth not rule such men CHAP. II. 1. MY little children these things write I unto you that ye sin not And if any man sin we have an advocate with the Father Jesus Christ the righteous 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world 1 2. I write to you as to Babes who need help and confirmation in your temptatious by Seducers that you may not be drawn by them to take sensuality or such like evils to be lawful nor to live wilfully or impenitently in any sin But if any man contrary to the bent and tenor of his heart and life be guilty of any sin of infirmity let him not despair but flie to our Advocate with the Father Jesus Christ whose perfect Righteousness merited our Pardon For he is the Propitiation for our sins by virtue of his Sacrifice now interceding for us in Heaven And he is a Propitiation sufficient for the sins of the whole World so far as that none of them shall be damned for want of a sufficient Sacrifice but only for want of accepting his Grace and actually effecting the Pardon of all in the World who believingly trust and accept him and his Grace 3. And hereby we do know that we know him if we keep his commandments 3. And because uneffectual Faith is but self-deceit and he pardoneth sin to none but to the sincerely penitent and obedient it is by this that we must be known to be sound Believers if we sincerely keep his Commandments 4. He that saith I know him and keepeth not his commandments is a liar and the truth is not in him 4. He that professeth the Knowledge and Faith of Christ and caâ—ls himself a Christian and yet doth not sincerely keep his Commandments is an Hypocrite and Liar and is not what he professeth to be 5. But whoso keepeth his word in him verily is the love of God perfected hereby know we that we are in him 6. He that saith he abideth in him ought himself also so to walk even as he walked 5 6. But as true Faith worketh by Love so doth Love by Obedience and it is they that keep his Word in whom the Love of God doth shew its soundness and perfection We cannot bear fruit unless we are in him as the branches in the Vine And it is by this fruit that we must know that we are in him He that professeth to be a Christian and in Christ must walk as Christ did in Holiness Love Obedience and Patience 7. Brethren I write no new commandment unto you but an old commandment which ye had from the beginning the old commandment is the word which ye have heard from the beginning 7. It is not novelty that I bring you as Seducers do but that same old Commandment which Christ and his Apostles preached when they first brought the Gospel to the World I call it Old because it is the Word which you heard from the beginning of Christianity 8. Again a new commandment I write unto you which thing is true in him and in you because the darkness is past and the true light now shineth 8. Yet it may be called a New Commandment which I write as it is the Doctrine of Divine Love newly and more resplendently shining forth in the work of our Redemption by Christ and there is true and just reason to call it new both in Christ and in you In Christ because he is the newly incarnate crucified glorified demonstration of God's Love to Man and the eminent Messenger of it accordingly obliging to a new and extraordinary Love to God and one another And in you because as you are renewed by and to this special Love so as new men you live therein For the darkness of a life of malice and ungodliness is past and the true Light now shining is ever accompanied when it is effectual with the Heats of Love and Obedience 9. He that saith he is in the light and hateth his brother is in darkness even untill now 9. The true Light of Knowledge and Faith is so inseparable from the Heats of Love that whoever pretendeth to that true Christian Light is deceived and hath it not indeed if he hate or do not truly love his Brother Note We must love all in the various kinds and measures as God appeareth in them that is 1. All men as men above brutes 2. All professed Christians not nullifying that Profession as such 3. All Christians of eminent wisdom and goodness and usefulness as such 4. All Rulers and Teachers as such 5. All kindred friends and neighbours as such But 1. We must hate all the evil that is in any of them 2. Not equally but as it is in various degrees in them 3. And no hatred to the sin and to the man as a sinner must cast out our Love to
or only such as Ebion Cerinthus and others that denyed somewhat of Christ's Being his Manhood or his Godhead or his real Suffering Or those that were for Moses's Law and held that Christ may be denyed with the Tongue in case of danger so that the heart deny him not pretending that God will have Mercy to our selves and not Sacrifice 24. Let that therefore abide in you which ye have heard from the beginning if that which ye have heard from the beginning shall remain in you ye also shall continue in the Son and in the Father 24. Hold fast the Doctrine which at the first ye received from us and turn not after Novelties and this will preserve you against Seduction and continue you in the Faith Relation and Love of the Son and Father 25. And this is the promise that he hath promised us even eternal life 25. And if you live by â—aith upon his Promises he will give you Eternal Life which he hath promised whatever you suffer or forsake here in the way 26. These things have I written unto you concerning them that seduce you 26. It is the seducing Hereticks who occasion my writing these Warnings to you 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie and even as it hath taught you ye shall abide in him 27. But I hope I need no other Argument to confirm you in the Christian Faith against Seducers than that the Spirit of Christ which is his Witness Agent and Advocate hath through his Apostles Preaching and Imposition of Hands been given to you and among you His Miracles have sealed his Truth before your eyes and his illuminating and sanctifying Grace hath been given you if you be true Believers And I hope you will not deny the Holy Ghost As he is thus the Infallible Objective Evidence of Christ's Truth so is he in you an Efficient Illuminating Teacher and ready within you to plead Christ's Cause and teach you all necessary Truth Therefore you need not any man's Testimony and Teaching as those do that have no other but must take the Word of Man alone Use Christ's Ministers but in due Subordination to the Spirit and quench it not and he will keep you 28. And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming 28. Therefore Children waver not but fixedly abide in Christ and true Christianity that when he shal appear in Judgment we may see and meet him with joyful confidence and not with shame unto Condemnation as Apostates will Note 'T is wonder that he that expounds all this of Christ's coming to destroy Jerusalem by the Romans his Enemies should think that all the Christians to whom the Apostles wrote should then meet Christ or be so much comforted therein when most were like to die first and few living to be much the better for it And Christian Compassion would fill them with Grief as Paul had Rom. 9. and 11. and not make them like men of utter malice to take it for so great joy to have the Jews so murdered when Christ wept over them that foretold it and when the Romans were far more to persecute the Church near three hundred Years And this Exposition leaveth all the Christian World since to this day little more use of the abundance of Motives and Comforts of the New Testament than of the fulfilled Prophecies of the Old Do not Christ's and the Apostles words nearly concern us Or should the Church be moved to Constancy Patience and Comfort chiefly sixteen hundred Years after because a Million of Jews were killed then 29. If ye know that he is righteous ye know that every one that doth righteousness is born of him 29. And as ye believe that Christs is just and a Lover of Righteousness so all that sincerely live a righteous Life towards God and Man are new born by his Sanctifying Spirit to his Image and shall surely be received and owned by him CHAP. III. 1. BEhold what manner of love the Father hath bestowed upon us that we should be called the sons of God therefore the world knoweth us not because it knew him not 1. Let us therefore instead of forsaking Christ admire the wondrous Love of God to us that hath in Christ adopted us to be his Sons Indeed our Dignity is unknown to the unbelieving World for they knew not Christ to be the Son of God and how then should they know us 2. Beloved now are we the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is 2. And it is no wonder if our Condition be unknown to the unbelieving World for though we are already the Sons of God and have Right by Promise to future Glory our future Glory is yet unseen and what we shall be doth not appear to the World or to our own sight But we know by faith that when Christ appeareth we that are his Members shall in our several measures be made like our glorified Head in the Perfection both of Soul and Body and place and state of Blessedness For he hath promised that we shall be with him and therefore shall see him as he is and therefore be made capable of such a sight and glorious Communion 3. And every man that hath this hope in him purifieth himself even as he is pure 3. And knowing that without Holiness none can see God and that it is the Pure in heart that have the Promise of seeing him therefore all that have a true effectual Hope of seeing him will make it their chief care to purifie themselves that such Likeness to Christ may render them capable of such a blessed sight 4. Whosoever committeth sin transgresseth also the law for sin is the transgression of the law 5. And ye know that he was manifested to take away our sins and in him is no sin 4 5. For to sin is to transgress and break God's Law for that is the definition of Sin And ye know that Christ came in the Flesh to be a Sacrifice for Sin and to take it away and destroy it and never sinned himself and all this that he might vindicate God's Law and Holiness 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him 6. So far as any man is in him and is taught and ruled by him so far is he freed from all sin and all his true Members are delivered from the predominant love and practice of all known sin and are willing to know all that they may avoid it And he that would not know it and when he doth know it doth not hate it more than love it and so far forsake it as to conquer
and from the sea coasts of Tyre and Sidon which came to hear him and to be healed of their diseases 18. And they that were vexed with unclean spirits and they were healed 19. And the whole multitude sought to touch him for there went vertue out of him and healed them all 14 15 16 17 18 19. O the wonderful mercy of our Saviour to Bodies and Souls 20. And he lifted up his eyes on his disciples and said Blessed be ye poor for yours is the kingdom of God 20. Ye my Disciples though poor in the World Note Matthew more fully repeateth this Sermon than Luke 21. Blessed are ye that hunger now for ye shall be filled Blessed are ye that weep now for ye shall laugh 21. See Matth. 5. 22. Blessed are ye when men shall hate you and when they shall separate you from their company and shall reproach you and cast out your name as evil for the Son of mans sake 22. Blessed are ye though you now hunger weep are hated c. because it is for Righteousness sake 23. Rejoyce ye in that day and leap for joy for behold your reward is great in heaven for in like manner did their fathers unto the Prophets 23. Note But we must see that the cause be good and that our hearts be sound with God in the main and in all other Cases 24. But wo unto you that are rich for ye have received your consolation 25. Wo to you that are full for ye shall hunger Wo unto you that laugh now for ye shall mourn and weep 26. Wo unto you when all men shall speak well of you for so did their fathers to the false prophets 24 25 26. Wo to you ungodly unbelievers though you be now rich and full and merry and well spoken of Not because you are rich and full c. But though you are so because you have no better For mans welfare is to be judged of by what he shall have hereafter and not by what he hath here Note Luke omitteth divers of the beatitudes but reciteth the woes which Matthew omitteth Whether this Sermon was twice spoken by Christ or which is liker but once is uncertain 27. But I say unto you which hear Love your enemies do good to them which hate you 28. Bless them that curse you and pray for them which despitefully use you 29. And unto him that smiteth thee on the one cheek offer also the other and him that taketh away thy cloak forbid not to take thy coat also 30. Give to every man that asketh of thee and of him that taketh away thy goods ask them not again 27 28 29 30. See on Matth. 5. prefer charity and peace before thy right and right not thy self to thy neighbours greater hurt 31. And as ye would that men should do to you do ye also to them likewise 31. Love your neighbours as your selves and make not too great a difference beetwen their interest and your own For justice will not be maintained without Love 32. For if ye love them which love you what thank have ye for sinners also love those that love them 33. And if ye do good to them which do good to you what thank have ye for sinners also do even the same 34. And if ye lend to them of whom ye hope to receive what thank have ye for sinners also lend to sinners to receive as much again 32 33 34. All this is but the exercise of self-love and is not so much as vertue much less that charity in which you must excell all wicked men 35. But love ye your enemies and do good and lend hoping for nothing again and your reward shall be great and ye shall be the children of the highest for he is kind unto the unthankful and to the evil 36. Be ye therefore merciful as your Father also is merciful 35 36. Let your Love and good works be in imitation of God your Father taking his approbation for your full reward 37. Judge not and ye shall not be judged condemn not and ye shall not be condemned forgive and ye shall be forgiven 38. Give and it shall be given unto you good measure pressed down and shaken together and running over shall men give into your bosom for with the same measure that ye mete withal it shall be measured to you again 37 38. God's rewards are sure and full Note The word men v. 38. is not in the Text but They shall give signifieth It shall be given as Luke 16.9 They shall receive you into the everlasting habitations is That ye may be received And Angels are liker to be the Instruments than Men from whom we cannot expect to be measured to as we measure to them Yet the Promise may extend to this that when God seeth it good he will make Men yea Enemies the Instruments of his reward 39. And he spake a parable unto them Can the blind lead the blind shall they not both fall into the ditch 39. He that will be a Teacher of others must himself first understand what he teacheth Teaching-ignorance is the calamity of the Church the deceiver of Souls and the condemnation of the Teachers 40. The disciple is not above his master but every one that is perfect shall be as his master 40. You must look to speed no better than I that am your Master but it will be your perfection to imitate me Learn of me and suffer with me and you shall be blessed with me But some expound it you cannot expect that the Disciples of ignorant Teachers should attain to any higher perfection than their Masters which they gather from the context But Luke useth oft to conjoin various sayings and subjects See Matth. 10.24 41. And why beholdest thou the mote that is in thy brothers eye but perceivest not the beam that is in thy own eye 42. Either how canst thou say to thy brother Brother let me pull out the mote that is in thine eye when thou thy self beholdest not the beam that is in thine own eye Thou hypocrite cast out first the beam that is in thine own eye and then shalt thou see clearly to pull out the mote that is in thy brothers eye 41 42. It is of great necessity for Teachers and Reprovers to know themselves and be free from scandals and the crimes which they reprove and not as Pharisees to be loose in Morals and cruel to others while they are zealous for their Ceremonies else their Hypocrisie will aggravate their Iniquity 43. For a good tree bringeth not forth corrupt fruit neither doth a corrupt tree bring forth good fruit 44. For every tree is known by his own fruit for of thorns men do not gather figs nor of a bramble-bush gather they grapes 43 44. If thou be a bad man thy self and guilty of worse than thou preachest against who will believe thee or expect good fruit from so bad a man Note But Matthew otherwise connecteth these sayings 45. A good
man out of the good treasure of his heart bringeth forth that which is good and an evil man out of the evil treasure of his heart bringeth forth that which is evil for of the abundance of the heart his mouth speaketh 45. As the man is so usually will his words and actions be for hypocritical force is usually short l.v'd. 46. And why call ye me Lord Lord and do not the things which I say 46. All the good words and praises of God and Religion from disobedient men do but aggravate their sin 47. Whosoever cometh to me and heareth my sayings and doeth them I will shew you to whom he is like 48. He is like a man which built a house and digged deep and laid the foundation on a rock and when the floud arose the stream beat vehemently upon that house and could not shake it for it was founded upon a rock 47 48. As a building on a Rock will stand in Storms so he that obeyeth my Word will stand in Tryal Q. How is our Obedience made the Rock that we build on Is not Christ the Rock Ans Similitudes must not be stretched beyond their intent It 's only the stability of the obedient that is meant 49. But he that heareth and doeth not is like a man that without a foundation built an house upon the earth against which the stream did beat vehemently and immediately it fell and the ruin of that house was great 49. Hypocritical disobedient Hearers and Professors have no firm foundation and stability trusting to a barren Opinion instead of true Faith and so fall by woful ruin in their Tryals CHAP. VII 1. NOw when he had ended all his sayings in the audience of the people he entred into Capernaum 2. And a certain centurions servant who was dear unto him was sick and ready to die 3. And when he heard of Jesus he sent unto him the elders of the Jews beseeching him that he would come and heal his servant 4. And when they came to Jesus they besought him instantly saying That he was worthy for whom he should do this 5. For he loveth our nation and he hath build us a synagogue 1 2 3 4 5. See Mâ—â—th 8.9 6. Then Jesus went with them And when he was now not far from the house the centurion sent friends to him saying unto him Lord trouble not thy self for I am not worthy that thou shouldest enter under my roof 7. Wherefore neither thought I my self worthy to come unto thee but say in a word and my servant shall be healed 8. For I also am a man set under authority having under me souldiers and I say unto one Go and he goeth and to another Come and he cometh and to my servant Do this and he doth it 6 7 8. Note The Devotion of this man in building a Synagogue and his great Humility shew that he was better prepared for Faith than many others 9. When Jesus heard these things he marvelled at him and turned him about and said unto the people that followed him I say unto you I have not found so great faith no not in Israel 9. As Man he marvelled as God he foreknew it Note Whether he took Christ for his Saviour is uncertain but the â—earing of his works had caused him strongly to believe his power to heal 10. And they that were sent returning to the house found the servant whole that had been sick 11. And it came to pass the day after that he went into a city called Naim and many of his disciples went with him and much people 12. Now when he came nigh to the gate of the city behold there was a dead man carried out the only son of his mother and she was a widow and much people of the city was with her 13. And when the Lord saw her he had compassion on her and said unto her weep not 14. And he came and touched the bier and they that bare him stood still and he said Young man I say unto thee Arise 15. And he that was dead sat up and began to speak and he delivered him to his mother 16. And there came a fear on all and they glorified God saying that a great Prophet is risen up among us and that God hath visited his people 10 11 12 13 14 15 16. Note This Saviour hath still the same Love and Pity though he use not Miracles so much He is still Lord of Life and Death 17. And this rumour of him went forth throughout all Judea and throughout all the region round about 18. And the disciples of John shewed him of all these things 19. And John calling unto him two of his disciples sent them unto Jesus saying Art thou he that should come or look we for another 17 18 19. Note It 's like John did it to convince his Disciples 20. When the men were come unto him they said John Baptist hath sent us unto thee saying Art thou lie that should come or look we for another 20. See Matth. 11. 21. And in that same hour he cured many of their infirmities and plagues and of evil spirits and unto many that were blind he gave sight 22. Then Jesus answering said unto them Go your way and tell John what things ye have seen and heard how that the blind see the lame walk the lepers are cleansed the deaf hear the dead are raised to the poor the Gospel is preached 23. And blessed is he whosoever shall not be offended in me 21 22 23. Tell John what is done and let him judge by the works But mens great danger is of being scandalized at my visible meanness and my sufferings 24. And when the messengers of John were departed he began to speak unto the people concerning John What went ye out into the wilderness for to see a reed shaken with the wind 25. But what went ye out for to see a man clothed in soft raiment Behold they which are gorgeously appareled and live delicately are in kings courts 26. But what went ye out for to see a prophet Yea I say unto you and much more than a prophet 27. This is he of whom it is written Behold I send my messenger before thy face which shall prepare thy way before thee 28. For I say unto you Among those that are born of women there is not a greater prophet than John the Baptist but he that is least in the kingdom of God is greater than he 24 25 26 27 28. The least true Believer in my Church hath a more honourable state and work See Matth. 11. 29. And all the people that heard him and the publicans justified God being baptized with the baptism of John 29. All the People that heard Christ speak so highly of John were pleased at it and justified God that sent him for they had been baptized by him Or as others expound it all the People that heard John and the publicans received his Message from God c. 30. But the
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
use convincing Evidence in Explication and Application they all convince him and shew him his Condition 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth 25. And this searching convincing Light will make them join with you in the reverent Worship of God and make them report that God is in your Church a a holy Assembly 26. How is it then brethren when ye come together every one of you hath a psalm hath a doctrine hath a tongue hath a revelation hath an interpretation Let all things be done to edifying 26. Therefore let all your Gâ—fts whether of Psalmody or Doctrine or Languages or Revelation or Interpretation be used to Edification which is the true End of Church-Assemblies And the End is your Directory in the use of all undetermined Accidents of the Means 27. If any man speak in an unknown tongue let it be by two or at the most by three and that by course and let one interpret 27. If you will use your Guift of Languages let it be done by no more than two or three one after another and let some interpret it to the Unlearned in the Church 28. But if there be no interpreter let him keep silence in the church and let him speak to himself and to God 28. That which only God and your selves understand let none but God and your selves hear and speak not that in the Church which they cannot understand 29. Let the prophets speak two or three and let the other judge 29. And the Prophets also must do all to Edification and therefore must speak no more than may edisie the Church which is but two or three at an Assembly the rest judging 30. If any thing be revealed to another that sitteth by let the first hold his peace 30. If God immediately inspire another then to speak let the first give way to him by silence 31. For ye may all prophesie one by one that all may learn and all may be comforted 31. For all that are Prophets or are then prophetically inspired may prophesie in order that all in the Church may learn and be exhorted and comforted 32. And the spirits of the prophets are subject to the prophets 32. And whereas Men may pretend to be inspired of God and that to speak just at that time when it is not so as their own Understanding must judge of the edifying Season and Order so the Prophets that are Hearers having the Spirit of God are fit Judges whether it be that Spirit or a Delusion and Passion of their own that Order may be kept in the Assemblies at least as to the time 33. For God is not the author of confusion but of peace as in all churches of the saints 33. For pretended Inspirations and Mandates are not to be believed against Gods common Law to all the Churches which have a surer notification than a single Man can give us Bâ—t Gods common Law is against Confusion and for Peace and Order and therefore it is certain that Confusion is not of Divine Inspiration 34. Let your women keep silence in the churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the law 34. And it is one of the Rules of Order That Women be no Publick Teachers or Speakers in the Church God permitteth it not who hath commanded them Subjection by the Law 35. And if they will learn any thing let them ask their Husbands at home for it is a shame for women to speak in the church 35. Not but that they should learn but it must be with modesty asking their Husbands if they have such as are able to teach them as they ought else they have other private Helps It 's a shame to the Church and her for a Woman there to speak except in common singing Psalms or other Common Acts. 36. What came the word of God out from you or came it unto you only 36. I ask them that contradict this Did Gods Word come out from you or from intrusted Apostles Or did it come to you only that you contradict the Churches 37. If any man think himself to be a prophet or spiritual let him acknowledge that the things that I write unto you are the commandments of the Lord. 38. But if any man be ignorant let him be ignorant 37 38. If any be indeed a Prophet or Inspired and not pretendedly only he will confess that these Canons or Decisions are Gods own Commandments and not my Device But if Men will be obstinate in their Ignorance let them look to it 39. Wherefore brethren covet to prophesie and forbid not to speak with tongues 39. Prophecy for the Churches Edifying is to be coveted and Languages there not forbidden 40. Let all things be done decently and in order 40. That Sacred things be all done decently and not with uncomely negligence and orderly and not in confusion or as every Mans Fancy leads him this is a General Law of God according to which undetermined Modes and Circumstances must be regulated and done ANNOTATIONS I. IT 's a Doubt oft put How it could be that Gods Spirit should inspire Men with Tongues or Prophecy and yet not tell them when and how to use them But it 's not to be thought that he that was before without the Habit had the actual Use of them then suddenly inspired but that as the Learned so the Inspired had the habitual Knowledge of Tongues before they assembled and so for the actual Use and Time were to exercise their own Discretion II. The Description of the Church here oft named as meeting in one Place with their Officers and Guides tells us that then a Church of this Rank was not a Diocess of many hundred Assemblies which had all but one Bishop their Constitutive Head but that it was a Company associated for Personal Communion that usually met in one Place though Necessity might make them meet in many and tho some General Guides might take care of many such Churches III. The greater number of Prophets and Teachers c. that were here in one Assembly whose Exercises the Apostle was put to restrain doth fully confute Dr. Hammond's oft-repeated Opinion That in Scripture-times there is no Proof that there were any more Presbyters to one Church than one who was a Bishop and had Deacons under him and that for want of capable Persons But his Opinion inferreth That then a Church was no greater than could meet in one Place For one Bishop could not be at once in many And if no Subject-Presbyters were made in Scripture-times it must be proved by what just Power they were after made even a sort of Pastors never made by the Apostles IV. The Arguments of the Apostle against the uninterrupted Use of Tongues not understood in the Church are so many cogent plain and vehement that I will