But he that overcometh all these trials and holds out in faith and patience to the end shall be saved 23. But when they persecute you in this city flee ye into another For verily I say to you you shall not have gone over the cities of Israel till the Son of man be come 23. But it is your duty so far to preserve your selves for further service as to flee from Persecutors to go Preach elsewhere so it be not when you have any greater obligation to the contrary than your lives be worth And I tell you you shall not have gone over all the Cities of Israel in the performance of this work that I lay upon you till they shall see the Messiah in his own person openly owning his Office and preaching to them as such himself N. This hard Text is variously expounded 1. Some say that the Romans destruction of Jerusalem is Christ's coming here meant 2. Others say that it is his coming by Constantines Conversion to set up Christianity in power and honour and that the meaning is that the Cities of Judea shall not be all converted till then 3. Others say it is Christ's coming to Judgment or say others to call the Jews at his personal Reign till when they will not be generally converted 4. It seems to me more probable that it is own open declaring himself to be the Christ and that his Kingdom is come For 1. he yet preached but much like John that the Kingdom of God the Messiah is at hand 2. And he did not yet bring his own Disciples to confess it it being after extorted from Peter Mat. 16. and he highly praised for confessing him 3. And he forbad Peter and those he healed and the very Devils to confess him 4. So that properly his Kingdom began at his Exaltation even his Resurrection Ascensior and sending down the Spirit 5. There is another Exposition of some that think he meant Tho I send you from me now let not my absence discourage you I will be with you again before you have gone over all the Cities As if he spake of their return to him at their next meeting 24 25. The disciple is not above his Master nor the servant above his Lord. It is enough for the disciple that he be as his Master and the servant as his Lord if they have called the Master of the house Belzebub how much more shall they call them of his houshold 24 25. You are not greater or better than I It 's enough if you be used but as I am If they say that I work by Belzebub what words or false accusations be so bad which you may not expect that are my followers 26. Fear them not therefore for there is nothing covered that shall not be revealed and hid that shall not be known 26. Therefore fear not their false accusations or their threats For there is nothing now covered with false pretences reasonings or slanders which shall not be uncovered and truly opened and not any thing hidden by fraud or force which shall not be made known 27. What I tell you in darkness that speak ye in light and what ye hear in the ear that preach ye upon the house tops 27. What I speak to you alone or in Parables that publish fearlesly to all the world 28. And fear not them which kill the body but are not able to kill the soul but rather fear him who is able to destroy both soul and body in hell 28. Your bodies are mortal and must die and God may suffer men to kill them But fear not men that can do no more nor can kill or undo the soul that is immortal But fear God and offend not him who can destroy both body and soul in hell 29. Are not two Sparrows sold for a farthing and one of them shall not fall to the ground 30. But the very hairs of your head are all numbred 29 30. If Gods providence dispose of the least motions and events of the least of his Creatures such as a poor Sparrow is will he not take care of you that are his Children Yea he regardeth every hair of your heads how much more your lives and souls 31. Fear ye not therefore ye are of more value than many Sparrows 31. Trust God and fear not men For he that made you better than Sparrows will regard you accordingly 32 33. Whosoever therefore shall confess me before men him will I confess also before my Father which is in Heaven But whosoever shall deny me before men him will I also deny before my Father which is in Heaven 32 33. Note 1. By confessing Christ is meant open owning him as our Lord and Saviour what ever we suffer by it 2. To be owned by God through Christ our advocate is the great interest that we should first secure 34. Think not that I am come to send peace on earth I came not to send peace but a sword 35. For I am come to set a man at variance against his Father and the daughter against her mother and the daughter in law against her mother in law 36. And a mans foes shall be they of his own houshold 34 35 36. Think not that the coming of the Messiah is to settle Israel in power and bring all Nations to subjection or peaceable confederacy with them and to set my disciples in a state of prosperity you must expect the contrary that by owning me and my doctrine your very friends and kindred will turn your enemies Parents and Children will hate and persecute you and out of your own houses will arise your most dangerous enemies 37. He that loveth father or mother more than me is not worthy of me and he that loveth son or daughter more than me is not worthy of me 37. And let not this turn you off For if you love Father or Mother Son or Daughter more than me and would forsake me rather than be forsaken or persecuted by them you are not capable of being my true Disciples such as I will save 38. And he that taketh not his cross and followeth after me is not worthy of me 38. And he that if he be put to it will not follow me under the cross and suffer a shameful Death rather than deny me or forsake faith and godliness is not a true Christian nor qualified for salvation nor will I own him in the day of Judgment 39. He that findeth his life shall lose it and he that loseth his life for my sake shall find it 39. He that will save his life by denying me or by any sin shall lose it for he shall lose everlasting life and shall die as well as others and perhaps as soon And he that is put to death for faith and righteousness hath not lost his life whenas death is but his passage to life everlasting 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me 40. And seeing you are my
in due time Christ died for the ungodly 6. For when we were worthless helpless lost and miserable in the fittest season Christ died even for the ungodly guilty Sinners to recover them to God and save them 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 7. For among Men few or scarce any one would die for an Innocent Man though perhaps some few of rare Charity and self-denial would venture on death for a Man of eminent worth and goodness 8. But God commendeth his love toward us in that while we were yet sinners Christ died for us 8. But the love of God to us was so transcendently declared and magnified that while we were yet Sinners against his Law and him Christ died to reconcile and save us 2. Much more then being now justified by his blood we shall be saved from wrath through him 9. And if he loved us so far as to give his Son to die for us when we were meer guilty Sinners we may be sure that now he hath made and accepted us as Righteous pardoning all our Sin for the Sacrifice of the Blood of Christ he will certainly save us from Damnation 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life 10. For if God reconciled us to himself by his Sons death when we were his Enemies doubtless he will save them that are now reconciled and pardoned Believers by the Intercession of him that liveth in Glory and is now our Head the Lord of Life by giving us his Spirit and justifying us at last and receiving us to himself in Glory He that loved his Enemies will not damn his beloved Children 11. And not only so but we also joy in God through our Lord Jesus Christ by whom we have received the atonement 11. And now moreover through this reconciliation by Christ which we have received upon our believing God is so far from being our terrifying avenging Judge that he is become our greatest glorying and joy he being our God and we his People and he being our Father and alsufficient Portion and Felicity 12. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned 12. In all this we have notice of this great Mystery that as Adam was the Root or first cause of Mans Sin and Death and by that one Man sin entred into the World and death by Sin and so all being Sinners death passed upon all even Temporal death actually and Eternal death by the Sentence of the Violated Law as being our due 13. For until the law sin was in the world but sin is not imputed where there is no law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come 13 14. For it is certain that Sin was in the World before Moses's Law even from Adam's fall And whereas that is no Sin nor imputed to Guilt and Punishment which is against no Law yet death reigning from Adam's fall till Moses and therefore all were under some Law Sin being so far imputed to them though they sinned not themselves as Adam did against an express particular command and penal threatning by supernatural Revelation from Heaven nor all that died e. g. Infants did actually and personally transgress Therefore it was from him as his vitiated guilty Seed that they derived Original Sin and by this vitious nature they at age sinned actually against that Law which they were under and by both were the Children of death so that we may compare Adam as the root of Sin and Death to all with Christ who is to all true Christians the root of Holiness and Life 15. But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 15. But the disparity must be noted For if the sin of one Man had such malignant power and pernicious efficacy as to procure the guilt and death of many we may be sure that the Grace and Mercy of God and the gift of that saving Grace which is from the Merits Intercession and Spirit of Christ shall be more effectual to the Life of many 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification 16. And there is this further differences that Adam one Man by one sin brought the Sentence of Death on all the World which had not passed else upon us But it is many Sins of many Men which Christ doth deliver us from in the free gift of our Justification 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ 17. For if one offence of one Man made all Men Subjects to Death by that one much more powerfully and effectually they which receive from one Redeemer abundance of Grace and the gift of Righteousness in the healing and pardoning of all their Sins shall certainly Reign in the purchased and promised life of Glory by that one Saviour Jesus Christ 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life 18. Therefore as by the offence of one the Sentance of Death was passed upon all his posterity so also by the Righteousness of one as the meritorious and procuring cause the free gift came on all Men for Justification and Life That is A free Gift is made and offered promiscuously to all on condition of believing suitable acceptance and actually justifieth all to Life who so believingly accept it and unthankfully reject it not 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 19. For as by one Adam's disobedience all Men as receiving their Nature from him are made guilty and corrupt and punishable as Sinners so by the procuring meritorious Obedience of one in performing all that was required of him as our Redeemer in perfect holiness of Soul and Life fulfilling the Law of Innocency and of Moses and the peculiar Law of Mediation being obedient to the Death on the Cross shall the many that by Faith receive him be constituted Righteous and so accounted and judged of God even reconciled pardoned adopted and made the Heirs of Life 20. Moreover the law entred that the offence might abound but where sin abounded grace did much more abound
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
3. Or Peter himself But no doctrinal controversie dependeth on it For all three are certain truths 1. No doubt but primarily Christ is the Rock on which the Church is built 2. And no doubt but Faith and Confession being the condition of our part in Christ the Church is so far built thereon 3. And no doubt but the Apostles are called Foundation stones on which the Church is built and therefore Peter whose name importeth it and was a chief speaker among them as the foreman of a Jury 2. Though the Powers of Hell may seem to prevail as they did over Christ while he was on the Cross they are then next an overthrow themselves 19. And I will give to thee the keys of the kingdom of heaven and whatever thou shalt bind on earth shall be bound in heaven and whatever thou shalt loose on earth shall be loosed in heaven 19. And hereafter I will make thee a ruling Steward over my Church as it is Gods Kingdom on earth preparatory to the Heavenly Kingdom of Glory and the due administration of thy office by these Keys of Power shall be the ordinary way to Heaven and a forerunner of the finall Justification of the Faithful and of the final condemnation of the Impenitent and ungodly whom by my doctrine and the due application of it thou bindest over to my judgment Note As Peter was the foreman or speaker in their common confession so by Peter the promise is made to them all And to them all Christ after gave this power But he never made Peter governour of the rest of the Apostles Much less the Pope 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ 20. N. Because this honour was reserved chiefly 1. To the time of the accomplishment of all the evidences by his Resurrection and Ascension and giving of the Holy Ghost 2. And to the work of the Spirit then on the Apostles by which they were suddenly advanced to a fitness for this work above what they attained by Christs personal teaching them on earth 21. From that time forth began Jesus to shew to his disciples how that he must go to Jerusalem and suffer many things of the elders and chief priests and scribes and be killed and be raised again the third day 21. Note 1. This Christ did 1. To make them know that he knew things to come 2. And to make them know that it was not to reign as an earthly King that he was sent 3. And to prepare them to bear his sufferings and not to expect fleshly prosperity by him 2. It was the Poor that followed Christ and the Rulers and Teachers that crucified him 22. Then Peter took him and began to rebuke him saying Be it far from thee Lord this shall not be unto thee 22. Peter contradicted him saying God forbid Lord favour thy self and expose not thy self to this Note 1. The flesh is ready to suggest fleshly counsel and to oppose all that tends to suffering 2. We have need to be fortified against temptations of loving friends as well as enemies 23. But he turned and said to Peter Get thee behind me Satan thou art an offence to me for thou savourest not the things that be of God but those that be of men 23. He lookt at him with displeasure and said to Peter I say to thee as I did to the Devil when he tempted me Get thee behind me for thou doest the work of Satan the adversary in tempting me for self-preservation to violate my Fathers command and my undertaking and to forsake the work of mans Redemption and Salvation As thy counsel savoureth not the things that be of God his will work and Glory but the things that be of men the love of the body and this present life so it signifieth what is in thy heart take heed lest this carnality prevail Note 1. All things must displease us that displease God and are against his interest and the good of man 2. Even the best men and nearest friends may by temptation and errour be made Satans instruments to do his work in some particulars of great moment 3. Good men do the Devils work oft times when they know it not but verily think it is all for Christ 4. No love or respect to mens nearness or goodness must draw us to flatter them in sin or to speak lightly of it we must not mince it or extennate it because good men commit it we must lay it home on them that would by justifying it make it pass for duty Lest the name of Good men should serve Satan more effectually than men of known wickedness can do 5. It is no railing on just occasions to tell tempting friends and godly men or Ministers that they are doing the Devils woâ—k and are instead of Devils to the tempted To hinder us in Gods work and mens Salvation is to be Satans to us O how many Satans then are called Reverend Fathers who silence and persecute men for Gods work as the whole course of the Papal Discipline and worship manifesâ—â—th 7. It is carnal savouring worldly and fleshly interest too much and the things of God the Soul and Heaven to little which is the common cause of the sinful counsels and course even of Sacred men 24. Then said Jesus to his disciples If any man will come after me let him deny himself and take up his cross and follow me 25. For whoever will save his life shall lose it and whoever will lose his liâ—e for my sake shall find it 24. Christ took this occasion to preach self-denial to his Disciples saying Let him that will be my Disciple and follow me and expect Salvation by me resolve to deny his carnal self and self-interest and resign himself to me as being not his own but mine Not making the cross but patiently taking and bearing it when it is laid upon him and follow me by sufferings unto glory For this is the method determined by God that whoever resolveth to save his life and not be undone in the world to avoid sin this man shall finally lose his life and life eternal And whoever will lose his life rather than by sin to forsake me and his duty shall find that life with felicity in heaven which he lost on earth N. Christs peremptory terms of Salvation are to prefer it and him before our lives 26. For what is a man profited if he shall gain the whole world and lose his own soul or what shall a man give in exchange for his soul 26. Will it not be an ill bargain to gain all the world for a short time to the flesh and lose ones own Soul and its happiness for ever And what will compensate the loss of the Soul For what price would you sell its happiness N. 1. Men hath a Soul that liveth when he leaveth this world 2. It were a mad bargain to sell a mans Soul for all that this world
was the doing of the Priests and Rulers to prosecute him and thought that possibly the people might be for his life rather than for such a one as Barabbas 19. When he was set down on the Judgment seat his wife sent to him saying Have thou nothing to do with that just man for I have suffered many things this day in a dream because of him 19. Women and dreams may be better Monitors to some Rulers than Arch-priests their wit and interest 20. But the chief priests and elders perswaded the multitude that they should ask Barabbas and destroy Jesus 20. N. It is the Priests and Rulers that stir up the malignity of the rabble to do mischief 21. Then the Governour answered and said to them Whether of the two will ye that I release unto you they said Barabbas 21. N. The people were of two parties One part were for Christ and that so many that the Priests for tear of them durst not take him openly But the other party were the malignant rabble who were ready to call for innocent bloud if Priests and Elders did but set them on 22. Pilate said to them What shall I do then with Jesus which is called Christ They all said to him Let him be crucified 22. N. Nothing is so bad that ignorant wicked men may not do nor any so good that they may not murder 23. And the governour said Why what evil hath he done but they cried out the more saying Let him be crucified 23. N. It s in vain to call for reason or justice to an ignorant malignant rabble A Heathen Ruler was less unjust than the Priests and their blind followers 24. When Pilate saw that he could prevail nothing but rather a tumult was made he took water and washed his hands before the multitude saying I am innocent of the bloud of this just person see ye to it 24. N. Just Judges will do unjustly for the sake of any But this hypocrite thought the rabble and the Priests importunity would excuse him and the guilt was only theirs 25. Then answered all the people and said His bloud be on us and on our children 25. N. And so it hath been to this day with a most dreadful Vengeance they being killed with a most horrid slaughter their City and Temple Burnt and the unbelieving off-spring being Vagabounds over the earth abhorred by all Nations where they come O dreadful curse What need any other than themselves to make ignorant wicked people miserable They are the most direful enemies yea Devils and a Hell unto themselves 26. Then released he Barabbas to them and when he had scourged Jesus he delivered him to be crucified 26. N. He was scourged after he was sentenced to death Yet John mentioneth it before 27. Then the soldiers of the governour took Jesus into the common hall and gathered unto him the whole band of soldiers 28. And they stripped him and put on him a scarlet robe 29. And when they had platted a crown of thorns they put it on his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail king of the Jews 30. And they spit upon him and took the reed and smote him on the head 27. c. N. It was God in flesh that was thus made as a fool the common sport and scorn for our sins and shall we think to be saved in a life of fleshly pleasure without partaking of the Cross No wonder if the Cross was a stumbling block to the Jews and foolishness to the Gentiles to trust Life and Soul on one that was thus used till the Holy Ghost by miracle and power conquered unbelief 31. And after that they had mocked him they took the robe off from him and put his own rayment on him and led him away to crucifie him 31. When they had done with derision they proceed to his Execution All this was suffered for us 32. And as they came out they found a man of Cyrene Simon by name him they compelled to bear his cross 32. Note He that was compelled was innocent but they that compelled him were the Murderers 33. And when they were come to a place called Golgotha that is to say a place of a scull 34. They gave him vinegar to drink mingled with gall and when he had tasted thereof he would not drink 33. N. This called Gall and by Mark Myrrhe is supposed to be a drink that was poysonous commonly given to Malefactors to hasten death for their ease which Christ refused 35. And they crucified him and parted his garments casting lots that it might be fulfilled which was spoken by the Prophets They parted my garments among them and upon my vesture did they cast loâ—s 35. They divided his other Garments and cast lots for his seamless coat 36 37. And sitting down they watched him And set up over his head his accusation written THIS IS JESUS THE KING OF THE JEWS 36 37. So it was pretended Treason or Vsurpation that he died for by the Romans and Blasphemy by the Jews To bear the imputation of such wickedness was not the least of Christs sufferings 38. Then were there two thieves crucified with him one on the right hand and another on the left 38. N. Thus was he numbered with the transgressours to expiate transgressions 39. And they that passed by reviled him wagging their heads 40. And saying Thou that destroyest the temple and buildest it in three days save thy self if thou be the Son of God come down from the cross 41. Likewise also the chief priests mocking him with the scribes and elders said 42. He saved others himself he cannot save If he be the king of Israel let him now come down from the cross and we will believe him 43. He trusted in God let him deliver him if he will have him for he said I am the Son of God 39 c. Note Had these known him and foreknown what would follow this scorn had been forborn 2. They make his own words the matter of their accusation by perverting them A way still used by such men 3. They turn his profession of himself into scorn little knowing that this derided King would judge them and all the world 4. They turn his saving of others into his derision Neither the Goodness nor the Greatness of his miraculous works will restrain them 5. They turn his very relation to God and trust in him to his scorn 6. Infidels will prescribe Christ the terms on which they will believe in him or else they will not believe But the faithful take Gods terms and cogent evidences and presume not to prescribe terms unto him 44. The thieves also who were crucified with him cast the same in his teeth 44. Note 1. All conspire to reproach the Son of God 2. When we are in suffering all sorts take liberty to load him that is cast down As in wars all talk against them that are conquered 3. The thieves
baskets of fraqments took ye up and they said Seven 21. And he said to them How is it that ye do not understand 18. N. It is a great sin to have a power of understanding and considering and not to use it 2. And a great sin quickly to forget Miracles or marvellous providences and to fall into new distrustful reasonings in our next wants 22. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch him 23. And he took the blind man by the hand and led him out of the town and when he had spit on his eyes and put his hands upon him he asked him if he saw ought 24. And he looked up and said I see men as trees walking 24. c. I discern not Men from Trees by their shape but suppose them men because they walk 25. After that he put his hands again on his eyes and made him look up and he was restored and saw every man clearly 26. And he sent him away to his house saying Neither go into the town nor tell it to any man in the town 25 26. To avoid ostentation and envy 27. And Jesus went out and his disciples into the towns of Cesarea Philippi and by the way he asked his disciples saying to them Whom do men say that I am 27. Not but that he knew but his question was to occasion their confession 28. And they answered John the Baptist but some say Elias and others One of the Prophets 29. And he said to them But whom say ye that I am and Peter answered and saith to him Thou art the Christ 30. And he charged them that they should tell no man of him 29. Men were to discern who he was by his works and he would not have it commonly proclaimed till his Resurection and Spirit had compleated those works and evidences by which it was to be proved 31. And he began to teach them that the Son of man must suffer many things and be rejected of the elders and of the chief priests and scribes and be killed and after three days rise again 32. And he spake that saying openly and Peter took him and began to rebuke him 33. But when he had turned about and looked on his disciples he rebuked Peter saying Get thee behind me Satan for thou savourest not the things that be of God but the things that be of men N. 1. Christ made them know that he designed not a Worldly Kingdom when he tells them of his deâ—tâ— and resurrection 2. Peter in his fleshly wisdom thought Christ was not so wise as he No wonder if Novices now think themselves wiser than their wisest teachers and specially if such are censured as imprudent for not avoiding suffering 3. Even a Peter by such carnal wisdom may so far serve Satan as to deserve so sharp a rebuke as to be called a Satan 4. Savouring the things of men and flesh more than of God is the great sin that we are all in danger of and deserveth sharp rebuke 34. And when he had called the people unto him with his disciples also he said to them Whosoever will come after me let him deny himself and take up his cross and follow me 35. For whosoever will save his life shall lose it but whosoever shall lose his life for my sake and the gospels the same shall save it 34. This case of Peter occasioned Christ to call off all his Disciples from worldly expectations and to tell them what they must trust to and that they are no Disciples for him if they cannot trust him with their lives and if they believe not that they shall gain more by him than their lives are worth N. To deny a mans self is to forsake his life rather than forsake Christ As to deny Christ was to forsake him to save life or any thing else He that will save his life by denying Christ shall lose it and his salvation And he that denieth his life for Christ and the hope of Salvation shall save it for ever 36. For what shall it profit a man if he shall gain the whole world and lose his own soul 37. Or what shall a man give in exchange for his soul 36. How poor a price is all the profit and pleasure of this life to hire a man by sin to lose his salvation or what can make up that mans loss N. And will pride revenge gluttony drunkenness or fornication then make him a saver that loseth his soul by them or will preferment Lordship and pomp and power recompence him 38. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation of him also shall the Son of man be ashamed when he cometh in the glory of his Father and the holy angels 38. If men be so far ashamed of a crucified a scorned a persecuted Christ as to deny him to escape shame or suffering a glorified Christ in Judgment before Angels and Men will disown them and say I know you not It is not a Popedom or a Cardinalship nor a Lordship that nominal Christians are ashamed of but it is poor persecuted Christianity CHAP. IX 1. ANd he said Verily I say to you there be some of them that stand here who shall not taste of death till they have seen the kingdom of God come with power 1. Till they see a glimpse of that glorious or powerful appearance of the King of the Church in which he shall come at the last 2. And after six days Jesus took with him Peter and James and John and leadeth them up into an high mountain apart by themselves and he was transfigured before them 3. And his raiment became shining exceeding white as snow so as no fuller on earth can white them 4. And there appeared to them Elias with Moses and they were talking with Jesus 5. And Peter answered and said to Jesus Master it is good for us to be here let us make three tabernacles one for thee and one for Moses and one for Elias 6. For he wist not what to say for they were sore afraid 2. This was the performance of the fore-going Promise See on Matt. 17. Note For Glorified Saints from Heaven to wait on Christ in his own splendor was a glympse resembling his Last Coming 2. If the sight of Christ Moses and Elias in glorious Splendor made the Three Apostles through the strangeness of it sore afraid no wonder if even the thought of what we shall see after Death possess us with dread though it be our hope and joy 7. And there was a cloud that overshaddowed them and a voice came out of the cloud saying This is my beloved Son hear him 7. Hear and obey him as the chief Messenger of my will of whom I give you this Testimony from Heaven 8. And suddenly when they had looked round about they saw no man any more save Jesus onely with themselves 9. And as they came down
like these Infants in the Kingdom of God else he might have taken up a Lamb or a Dove and blessed them and said of such harmless creatures is the Kingdom of God But he must mean of them and such as them or of such both in age and also in humble teachable receptivity is the kingdom of God else it would be no reason to bless them Which can be nothing lower than acceptance as Visible-Infant-Church-Members 2. He that in all ages from the beginning took Infants to be Infant-Members of his Church and came not to destroy but to enlarge mercies to the faithful and their seed and saith They are holy and was much displeased with his erroneous Apostles for forbidding them to be brought for his benediction sure will not be well pleased with those that now forbid them to be dedicated in the Baptismal Covenant to him But yet if any man will say I deny not the interest of the Infants of the Faithful in the Church and Covenant but only think that Baptism was appointed only for the solemn reception of the adult and so will be Baptized at age after or without Infant Baptism merely to satisfie Conscience and then live in Love and Peace with those of another mind I should gladly live in Love and Peace with such 15. Verily I say to you Whosoever shall not receive the Kingdom of God as a little child he shall not enter therein 16. And he took them up in his arms put his hands upon them and blessed them N. 1. These words plainly intimate that he received them as capable of the Kingdom of God that is the Church on Earth and in Heaven Christ doth not thus bless unbelievers and their seed but those that 1 Cor. 7.14 are called Holy 17. And when he was gone forth into the way there came one running and kneeled to him and asked him Good master what shall I do that I may inherit everlasting life 17. N. It hence appeareth that the Jews except the Sadducees then believed an everlasting life 2. And that we should do whatever God would have us do to attain it 18. And Jesus said to him Why callest thou me good there is none good but one that is God 18. Good indeed in the prime sence is a high title none being more proper to God himself and none perfectly and primarily and essentially good but God It s a greater matter to be good than thou deemest 19. Thou knowest the commandments Do not commit adultery Do not kill Do not steal Do not bear false witness Defraud not Honour thy father and mother 19. N. Defraud not is the sence of the Tenth Commandment that is Love thy Neighbour as thy self so as not to desire from him any thing to his hurt Qu. Why doth Christ mention none of the Commandments of the first Table Answ The man is supposed to confess God and consequently his duty to him and to mean in his question What good works must I do towards others Qu. 2. Why doth not Christ recite the Commandments in their true order Answ When the matter alone is intended the order is not necessary 2. The Evangelists recite not all Christs words in the same order that he spake them as is evident in the difference of their recitals These very words are otherwise recited by Matth. 19.18 19. Thou shalt do no Murther is first and Thou shalt love thy Neighbour as thy self is last and instead of Defraud not 20. And he answered and said to him Master all these have I observed from my youth 20. N. He meant that he had not directly in the outward act broken any of these not knowing how far the Law reacheth 21. Then Jesus beholding him loved him and said to him One thing thou lackest go thy way sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come take up the cross and follow me 21. Jesus beheld him with kindness approving in him what was good and said So far thou hast done well But there is more than this necessary to obtain everlasting life even to prefer it before all the wealth and pleasure of this world and life it self and to trie thee herein Go and sell all and give to the poor and take heaven for thy treasure instead of all and follow me in self-denial unto suffering N. Not that all are bound to sell all but all are bound so to prefer heaven as will make them forsake all that stands against it 22. And he was sad at that saying and went away grieved for he had great possessions 22. Carnal men may be sorry that they cannot bring down God to their terms Good and bad would be as well as they can both here and hereafter But when they see they cannot have both Earth and Heaven the Faithful chuse heaven tho sensible of earthly sufferings and the worldly chuse the world and most to keep off sorrow and despair do force on themselves a hope that they shall have both and that God will save them on their own terms 23. And Jesus looked about and saith to his disciples How hardly shall they that have riches enter into the kingdom of God 23. How hard is it to perswade rich men to love heaven better than earth and to yield to the conditions of salvation 24. And the disciples were astonished at his words but Jesus answered again and saith to them Children how hard is it for them that trust in riches to enter into the kingdom of God 25. It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God 24. So bad is the heart of man that it is exceeding hard to have riches and not to place mens trust in them and such as do so cannot be true Christians and be saved N. To trust in riches is to take them for our best and to take and expect more comfort from them than from Christ and Heaven 26. And they were astonished out of measure saying among themselves Who then can be saved 27. And Jesus looking upon them saith With men it is impossible but not with God for with God all things are possible 27. N. Sure the inordinate desire to be rich must needs signifie unbelief Can men seek that which they believe maketh their salvation almost impossible The same I say of murmuring poverty 28. Then Peter began to say to him Behold we have left all and followed thee 29. And Jesus answered and said Verily I say to you There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels 30. But he shall receive an hundred fold now in this time houses and brethren and Sisters and mothers and children and lands with persecutions and in the world to come eternal life 31. But many that are first shall be last and the last first 29. c. N.
And he said unto her Daughter be of good comfort thy faith hath made thee whole go in peace 48. Note Faith healeth not efficiently but as the necessary moral qualification of the receiver of a free gift 49. While he yet spake there cometh one from the ruler of the Synagogues house saying to him Thy daughter is dead trouble not the Master 50. But when Jesus heard it he answered him saying Fear not believe only and she shall be made whole 51. And when he came into the house he suffered no man to go in save Peter and James and John and the father and the mother of the Maiden 52. And all wept and bewailed her but he said Weep not she is not dead but sleepeth 49 50 51 52. Permitting it to come to extremity magnified the Miracle 53. And they laughed him to scorn knowing that she was dead 53. She was dead by the cessaâ—ion of natural life and motion and not dead by a remote departure of the Soul it being oâ—tained to restore the suspended life And so both Christ and they said true 54. And he put them all out and took her by the hand and called saying Maid arise 55. And her spirit came again and she arose straitway and he commanded to give her some meat 56. And her Parents were astonished but he charged them that they should tell no man what was done 54 55 56. See on Mark 5. CHAP. IX 1. THen he called his twelve disciples together and gave them power and authority over all devils and to cure diseases 2. And he sent them to preach the Kingdom of God and to heal the sick 1 2. To Save Bodies and Souls 3. And he said unto them Take nothing for your journey neither staves nor scrip neither bread neither money neither have two coats a piece 4. And whatsoever house ye enter into there abide and thence depart 5. And whosoever will not receive you when ye go out of that city shake off the very dust from your feet for a testimony against them 3 4 5. See on Matth. 10.10 11. To witness that it is not long of your unwillingness but their own that they are forsaken and perish 6. And they departed and went through the towns preaching the gospel and healing every where 7. Now Herod the tetrach heard of all that was done by him and he was perplexed because that it was said of some that John was risen from the dead 8. And of some that Elias had appeared and of others that one of the old prophets was risen again 9. And Herod said John have I beheaded but who is this of whom I hear such things and he desired to see him 6 7 8 9. Note Christ that was familiar with the Poor would not gratifie the desire of the King a persecutor that desired to see him 10. And the Apostles when they were returned told him all that they had done And he took them and went aside privately into a desart place belonging to the city called Bethsaida 10. Note Had we the History of all the Apostles Miracles before and after Christ's Resurrection how large would it be 11. And the people when they knew it followed him and he received them and spake unto them of the kingdom of God and healed them that had need of healing 11. Note Christ rejected none that followed after him with desire and diligent seeking him 12. And when the day began to wear away then came the twelve and said unto him Send the multitude away that they may go into the towns and countrey round about and lodge and get victuals for we are here in a desert place 13. But he said unto them Give ye them to eat And they said We have no more but five loaves and two fishes except we should go and buy meat for all this people 14. For they were about five thousand men And he said to his disciples Make them sit down by fifties in a company 15. And they did so and made them all sit down 12 13 14 15. See Matth. 8. Then they obeyed expecting some Miracle 16. Then he took the five loaves and the two fishes and looking up to heaven he blessed them and brake and gave to the disciples to set before the multitude 17. And they did eat and were all filled and there was taken up of fragments that remained to them twelve baskets 16 17. See on Matth. 14. 18. And it came to pass as he was alone praying his disciples were with him and he asked them saying whom say the people that I am 19. They answering said John the baptist but some say Elias and others say That one of the old prophets is risen again 18 19. Came to him See Matth. 16.15 20. 20. He said unto them But whom say ye that I am Peter answering said The Christ of God 21. And he straitly charged them and commanded them to tell no man that thing 20 21. Q. What then was the Gospel which they were sent to preach and which he preached Ans Much like John Baptist's preaching that the Kingdom of God is come and moreover that Jesus did such and such Miracles as he told John's Disciples not directly saying I am the Christ but proposing those Evidences from whence they were themselves to gather it Because his Resurrection c. was to make the Evidence full before the Gospel was fully preached Q. But what then was the Baptism he used before his Resurrection if men were not to be told and to profess that he was the Christ Ans Just answerable to his preaching and like Johns Baptism but much different from the following Baptism in the name of the Father Son and Holy Ghost Men were to profess Repentance and hope of Salvation by learning of Christ and so lifted themselves under him as his Disciples but not yet to profess that He was the Christ which after was necessary 22. Saying The Son of man must suffer many things and be rejected of the elders and chief priests and scribes and be slain and be raised the third day 22. All this is part of the Gospel which you must hereafter preach and when this is done it will be seasonable to preach it 23. And he said to them all If any man will come after me let him deny himself and take up his cross daily and follow me 24. For whosoever will save his life shall lose it but whosoever will lose his life for my sake the same shall save it 23.24 Carnal Self love and the love of wordly prosperity being man 's lapsed sinful state it is from these that I come to save men and therefore will save none but by saving them from these and teaching them to deny their carnal selves and worldly prosperity 25. For what is a man advantaged if he gain the whole world and lose himself or be cast away 25. See on Matth. 10. and Mark 8. Alas thâ—◠〈◊〉 how little a part of this vain World do millions 〈◊〉
doth not bear his cross and come after me cannot be my disciple 27. He that cannot suffer for me and for Salvation but sets more by his life can be no true Disciple of mine 28. For which of you intending to build a tower sitteth not down first and countteth the cost whether he have sufficient to finish it 29. Lest haply after he hath laid the foundation and is not able to finish it all that behold it begin to mock him 30. Saying This man began to build and was not able to finish 31. Or what king going to make war against another king sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand 32. Or else while the other is yet a great way off he sendeth an ambassage and desireth conditions of peace 28 29 30 31 32. All wise men will consider what it will cost them to finish before they begin 33. So likewise Whosoever he be of you that forsaketh not all that he hath he cannot be my disciple 33. If he prefer not the Kingdom of Heaven before all worldly Interest and forsake it not all comparatively in esteem and resolution now and in act when he is called to it 34. Salt is good but if the salt have lost his savour wherewith shall it be seasoned 35 It is neither fit for the land nor yet for the dunghil but men cast it out He that hath ears to hear let him hear 34 35. Ye are the Salt of this corrupted World But if you my Disciples especially Preachers should apostatize you would be the vilest and most hopeless men on Earth despised and cast out by God and Man Therefore count your cost before you undertake the Sacred Ministry or Christian Profession CHAP. XV. 1. THen drew near unto him all the publicans and sinners for to hear him 2. And the Pharisees and Scribes murmured saying This man receiveth sinners and eateth with them 3. And he spake this parable unto them saying 4. What man of you having an hundred sheep if he lose one of them doth not leave the ninety and nine in the wilderness and go after that which is lost until he find it 5. And when he hath found it he layeth it on his shoulders rejoycing 6. And when he cometh home he calleth together his friends and neighbours saying unto them Rejoyce with me for I have found my sheep which was lost 1 2 3 4 5 6. Should not I do more for a lost Sinner than you would do for a lost Sheep 7. I say unto you that likewise joy shall be in heaven over one sinner that repenteth more then over ninety and nine just persons which need no repentance 7. The heavenly Society rejoyce over one converted sinner more than over many that need no conversion from a state of sin though they â—eed daily sorrow for daily failings Note More Joy signifieth not more Love to that person But Christ speaketh of the Angels after the manner of men that are most affected with unexpected things and after sorrow most rejoyce 8. Either what woman having ten pieces of silver if she lose one piece doth not light a candle and sweep the house and seek diligently till she find it 9. And when she hath found it she calleth her friends and her neighbours together saying Rejoice with me for I have found the piece which I had lost 10. Likewise I say unto you There is joy in the presence of the angels of God over one sinner that repenteth 8 9 10. Note 1. Oh what Love do we owe to Angels Who so much love us Why do we not desire their company more than that of this wicked World Angels Love is but a Copy of God's Love And shall we distrust fear and flie from Love it self 2. Angels and good Men rejoyce at a sinners conversion Devils and wicked men are against it How contrary are these 3. Do Angels rejoyce at the conversion of a sinner What joy should the coverted themselves then have in it 4. Uncoverted sinners gratifie Devils and deny Angels the joy of Love 11. And he said a certain man had two sons 12. And the younger of them said to his father Father give me the portion of goods that falleth to me And he divided unto them his living 13. And not many dayes after the younger son gathered all together and took his journey into a far countrey and there wasted his substance with riotous living 11 12 13. Note 1. Foolish sinners had rather have their concerns in their own hands than in God's Note 2. When it is left to themselves it is soon wasted Note 3. Ryotous flesh-pleasing is the destructive sin Note 4. When sinners go from God our Father they go to destruction 14. And when he had spent all there arose a mighty famine in that land and he began to be in want 15. And he went and joyned himself to a citizen of that countrey and he sent him into his fields to feed swine 16. And he would fain have filled his belly with the husks that the swine did eat and no man gave unto him 14 15 16. He hired himself a Servant to feed Swine to prevent famishing and they would not let him fill his belly with the Cods of the Carabe Tree which was the Swines meat N. 1. Worldly Treasure will soon be spent N. 2. Foolish sinners will submit to the basest servitude and be attendants of Swine rather than return to God N. 3 All worldly hopes and helps will sail ungodly Prodigals at last 17. And when he came to himself he said How many hired servants of my father have bread enough and to spare and I perish with hunger 17. Note 1. Prodigal sinners are beside themselves 2. Conversion is a man's coming to himself or his right wits 3. It is consideration specially of a man 's own safety and interest which bringeth a man â—o himself 4. Utter distress and necessity is oft needful to drive home sinners unto God when they see that there is no other way of hope 5. And the consideration that the poorest Christian is in a far better condition than the Prodigal They have all and he hath nothing 18. I will arise and go to my father and will say unto him Father I have sinned against heaven and before thee 19. And am no more worthy to be called thy son make me as one of thy hired servants 18 19. Note 1. Conversion beginneth in a purpose to return to God though at first constrained by necessity 2. It worketh by a penitent confession of sin and utter unworthiness 3. It would be glad of the lowest place in God's Church and of the lowest terms of Mercy 20. And he arose and came to his father But when he was a great way off his father saw him and had compassion and ran and fell on his neck and kissed him 20. Note 1. True purposes will appear in practice and performance
which in the sincere is saving which is required to be professed in Baptism for admittance into the visible Church 6 That which is born of the flesh is flesh and that which is born of the Spirit is spirit 6. Men generate Men but God maketh Saints by a spiritual generation Nature begets but nature but Gods Spirit giveth a holy and heavenly Nature or Inclination 7 Marvel not that I said unto thee Ye must be born again 8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit 7 8. Count not this an incredible thing Thou hearest the sound of the wind and knowest certainly by the effects that such a thing as wind there is and that it causeth those effects which thy sense perceiveth but thou knowest not fully the nature of this wind nor whence it cometh nor whither it goeth and so thou mayest know that Gods Spirit doth this sanctifying work on Souls though thou canst not comprehend the nature of the Spirit nor the way of its operation nor why it worketh on one Soul and not on another that seemeth equal to it 9 Nicodemus answered and said unto him How can these things be 9. N. The reason of Man not yet illuminated is apt to be so confident in its ignorance as to take those spiritual things for incredible which it comprehendeth not It lifts up it self against Christ's teaching with a How can these things be 10 Jesus answered and said unto him Art thoâ— a master of Israel and knowest not these things 11 Verily verily I say unto thee we speak that we do know and testifie that we have seen and ye receive not our witness 10 11. It is a shame to thee that art a Master of Israel to be ignorant of these things without which all thy knowledge is but shells and shadows I tell thee we spake that which we certainly know by intuition and experience on holy Souls and yet you carnal Jews believe us not not knowing what your own shadows do import 12 If I have told you earthly things and and ye believe not how shall ye beleve if I tell you of heavenly things 12. When I tell you but what God doth here on Earth on all that he will save and illustrate it to you by a similitude which your senses do perceive and it is a thing that your Ceremonies signifie how shall you believe if I tell you the unseen things of Heaven if you believe not things so evident as these 13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven 13. And if you will not believe me what satisfying notice can you have of the state of things in Heaven for no Man hath ascended up into Heaven and can tell you by sure notice what is there but I that came down from Heaven and so came down by assuming flesh as that yet I am now in Heaven in my Godhead 14 And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15 That whosoever believeth in him should not perish but have eternal life 14 15. And the way of Salvation which God by me revealeth to you is this that as Moses in the Wilderness set up a brazen Serpent that all that were stung with Serpents might be cured if they did look up to this So I must be lift up on the Cross as a Sacrifice for sin that whoever truly believeth in me and trusteth me as the Redeemer and Saviour shall not perish but have everlasting life 16 For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 16. For God who is Love it self so far loved lapsed and lost mankind as that he gave his only begotten Son to be incarnate and to be their Redeemer by his meritorious life and death and Resurrection and to make them this promise covenant and offer that whoever truly believeth in him should have his sin forgiven and should not perish but have everlasting blessed life 17 For God sent not his Son into the world to condemn the world but that the world through him might be saved 17. For if the World be condemned they shall never have cause to lay the blame on Christ For it was not to condemn them that God sent him into the World but to be the Saviour of the World which his Doctrine Life and Sufferings shew 18 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God 18. He that believeth on him is thereupon by him delivered from the Condemnation that he was under and shall be saved but he that believeth not is not delivered from his Guilt and Condemnation but is under the Guilt of a severer punishment the Law of Grace it self Condemning him because he hath rejected the Son of God sent from Heaven with his Doctrine his Grace and offered Mercy so that both the Law of Nature and of Grace condemn the Neglecters of so great Salvation 19 And this is the condemnation that light is come into the world and men loved darkness rather then light because their deeds were evil 19. For the true cause of Mens Condemnation is not that they have no Saviour or Ransom being left as Devils to remidiless despair but that a Saviour as Light is come into the World and Men love darkness rather than light and so reject him and his truth and grace because they love and live in that sin which cannot endure the light 20 For every 〈◊〉 that doeth evil hateth the light neither cometh to the light least his deeds should be reproved 20. For it is the part of â—ight to detect and shame Mens evill deeds and thereâ—ore Malefactors hate and avoid the Light lest it reprove them and condemn them 21 But he that doeth truth cometh to the light that his deeds may be made manifest that they are wrought in God 21. But Light is the honour of well doing which is not afraid to be known and therefore he that doth that which is truly good loveth the Light and cometh to it that his deeds may appear to be as they are the work commanded and approved by God And therefore they will receive me that am the Light of the World 22 After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 22. He by his Disciples baptized those that believed and repented 23 And John also was baptizing in Enon near to Salim because there was much water there and they came and were baptized 24 For John was not yet cast into prison 23 24. John ceased not baptizing even when Christ baptized nor till he
known that they may hear it 18. But I say Have they not heard Yes verily for their sound went out into all the earth and their words to the ends of the world 18. But is not the World excusable then in their sin for want of preaching I answer As God tells us Psal 19. That the visible Works of God do Preach him even his Power Wisdom and Goodness to all the World which will leave it without all just excuse See Rom. 1.20 21. So Christ sent his Apostles with a Commission to preach to all Nations and many Nations have already heard his Gospel 19. But I say Did not Israel know First Moses saith I will provoke you to jealousie by them that are no people and by a foolish nation will I anger you 19. But have not the Jews had notice of the Gospel when it was first preached to them and rejected by them The very conversion of the Gentiles receiving that Christ whom they rejected which is matter of envy to them shall leave them without excuse as Moses saith Deut. 32.21 I will provoke you to jealousie by c. 20. But Esaias is very bold and saith I was found of them that sought me not I was made manifest to them that asked not after me 21. But to Israel he saith All day long I have stretched forth my hands to a disobedient and gainsaying people 20 21. But Isaiah boldly and plainly foretells Gods calling the Gentiles by free Grace and seeking them that first sought not him and his rejecting the Jews as a People that after his long suffering did continue obstinately to reject his Word and Grace saying I was found of them that sought me not c. and All days long have I streched forth c. ANNOTATIONS 1. THe 12 13 14 and 15 Verses are controverted by Expositors as to the Question Whether they assert or deny the Salvation of any that hear not of Christ because on one side it it is said That ever doth call on the Name of the Lord shall be saved and the 19 th Psalm is cited which tell us how Gods Works do preach him to all the World c. And on the other side How shall they hear without a Preacher c. First We must not confound the doubt of the sense of this Text with the doubt of the Matter which is the Salvation of Men that hear not the Gospel As to the former I have said what I thought needful in the Paraphrase and leave it to the judgment of the Reader As to the Matter I think this much following may satisfie the sober 1. We must first know what Law of God such Men are under and then how far it justifieth them It is certain that the World once guilty of sin and death is not under the Law of Innocency which maketh Innocency the only Condition of Life now it is lost to all And it is certain that they are neither Lawless or shut up as Devils in despair but that they have duties and means of Repentance Recovery Mercy and Salvation imposed on them which they are bound to use for these ends in hope and they have much forfeited Mercy given to them all which proveth that God useth them not according to the Law of Innocency And it is certain that God made to all Mankind in fallen Adam and Noah a Law of Mercy and Grace and that when he proclaimed his name to Moses Exod. 34. The Lord gracious and merciful forgiving c. it was his Nature and his way of Governing of Mankind which he proclaimed And so that all the world is under a Law which offereth Pardon and Life on other terms than sinless Innocency 2. It is certain that the superadded Covenant of Peculiarity to the Jews or the preaching of the Gospel of Christ Incarnate to part of the world only repealed not any of the merciful Law or Terms before given to all the World Christ added more Mercy but took away none much less so much from most of the World He came not to condemn the World but to save 3. It is certain that all Men shall be judged according to the Law that they were under and obliged by and no other 4. It 's certain that the Apostles themselves though in a state of Grace believed not till Christ was risen that he must die a Sacrifice for sin rise from the dead ascend and intercede in Heaven send down the eminent gift of the Holy Ghost call the Gentiles gather a Catholick Church c. Therefore it was not all our Articles of Faith that were necessary before Christs coming but the belief of so much as was then revealed But 2. What others do that hear not of Christ in fact who repenteth believeth and is saved God is only fit to judge it belongeth not to us But we may say that the case of Melchizedeck Job and his Friends and many others prove that Grace and Salvation were not confined to the Jews And that Abraham thought that even Sodom had fifty Righteous Persons when it was worse than other places of the World And he that will well read Psal 19. Prov. 1. Acts 14. and 17. Rom. 1 and 2. may yet receive fuller satisfaction from God II. About Ministers Mission verse 15. It 's doubted whether we may hear any till we know that God sent them And it is the device of the Roman Clergy to puzzle the ignorant by objecting against the Mission and Ordination of Protestant Ministers to draw Men from hearing them as Ministers of Christ claiming to themselves the Peculiarity of Divine Commission and Authority as the only Church that have uninterrupted Succession of Canonical Ordination But as the Interruption of theirs is easily proved so it 's most certain that God hath not made it an antecedent necessary thing to the belief of his Gospel for all Men and Women to be first so well acquianted with History as to know what continuance or interruption there hath been in all Countreys of Canonical Ordination In short 1. A Lay-man is not to be heard that brings the Gospel 2. He that wanteth some Circumstances of Order necessary ordinarily to the right ordering of the Church may yet have all that is essential to the Ministry 3. He that hath just abilities and mutual consent of him and a Christian Flock that need him hath all that is essentially necessary 4. He that is ordained by Concordant Senior Pastors of that Church hath all that is necessary essentially to Ordination 5. He that seemeth to have such Qualifications or Ordination but hath not but is in possession upon deceiving probability is a Pastor to that Church so far that his Ministrations shall be valed to the People though not to justifie himself from the guilt of profane usurpation 6. The People that love their Souls must be more careful what Doctrine a Minister preacheth than what Ordination he hath 7. In divers cases the Magistrates Authority may serve without Ordination and in