form of doctrine which was delivered to you 17. But God be thanked for your change and deliverance that though you were formerly the Servants of sin you have obeyed not only Bodily but from the Heart that form of Christian Doctrine which was delivered to you and to which you did consent 18. Being then made free from sin you became the servants of righteousness 18. In your Conversion and Baptism you being delivered from the servitude and guilt of sin you then by consent and Covenant became Christs Servants for the way and works of Righteousness 19. I speak after the manner of men because of the infirmity of your flesh For as you have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your membes servants to righteousness unto holiness 19. I use this familiar speech by similitude and allegory as fitted to your Capacity As you did formerly use your Bodies in uncleanness and iniquity as Servants of iniquity so now use your Bodies as Servants of Righteousness devoted to God and sanctified to obey him 20. For when ye were the Servants of sin ye were free from righteousness 20. For when you lived in the servitude of sin you were not the Servants of God and Righteousness you lived not a life of Holiness and obedience to God 21. What fruit had you then in those things whereof you are now ashamed For the end of those things is death 21. Review now those works and think what you got by them you are justly now ashamed of them and of their fruits For whatever sin seem in the committing misery and death is the end and fruit of it where Grace doth not recover and forgive 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life 22. But now having by conversion changed your Master and Life and being delivered from the slavery of sin and become the Servants of God the fruit is a life of Holiness here and hereafter at the end everlasting happiness 23. For the wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. 23. For the service of sin is rewarded with death and this the Law obligeth the sinner to But the free gift of God through the Mediation of Christ is Eternal Life And this is it which in the Gospel Covenant is proclaimed and bestowed And do you not now see both how necessary it is to have a Saviour and a better Covenant and way of life than Moses's meer Law or Mans own meritorious Works and that our Gospel is so far from favouring sin that it declareth the only way to be delivered both from the guilt and power of it and to be made holy here and happy for ever CHAP. VII 1. KNow ye not brethren for I speak to them that know the law that the law hath power over a man as long as he liveth 1. I have used the similitudes of a dead Man and one raised from death and of a Servant and one set free and under another Master I will now add the similitude of a married Woman and a dead Husband You know who know the Law that the Law of Superiority which giveth one power over another obligeth only untill death 2. For the woman which hath an husband is bound by the law to her husband so long as he liveth But if the husband be dead she is loosed from the law of the husband 2. The Law bindeth a Wife to be a Subject to her Husband till he die but then she is thereby no longer bound to him 3. So then if while her husband liveth she be married to another man she shall be called an adulteress But if her husband be dead she is free from that law so that she is no adulteress though she be married to another man 3. So that though she be an Adulteress who marrieth another while her Husband liveth yet when her Husband is dead she is free from that obligation and is no Adulteress for marrying with another 4. Wherefore my brethren ye also are become dead to the law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God 4. So death hath separated the Law and the believing Jews The Law being abrogated by the coming and Death and Grace of Christ is dead to you as you by Faith and Baptism are dead to it that so you should be married to him that caused this by his death and is raised from the dead and hath raised you from the death of sin and guilt and legal Condemnation to a new and holy life that regeneration may cause you to generate the holy fruit of Love and good Works and live hereafter unto God 5. For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death 5. For when we were in our meer corrupted Nature and only under a forbidding and condemning Law without the Gospel and its Grace the Law did but irritate and shew our Carnal Lusts and cause our Guilt and Condemnation and did not either heal or pardon us 6. But now we are delivered from the law that being dead wherein we were held that we should serve in newness of spirit and not in the oldness of the letter 6. But now we are delivered from that Law and so from its manifold difficult impositions all which we could not fulfil and also from its curse of those that fulfil it not For it is abolished and bindeth us no more That now we may serve God with New Hearts and lives by the Spirit of Christ according to the Law of Grace and not Carnally in the bondage and terror of the old Law 7. What shall we say then Is the law sin God forbid Nay I had not known sin but by the law For I had not known lust except the law had said Thou shalt not covet 7. But think not by this that we infer that the Law is bad or culpable or the cause of sin Far be it from us so far am I from such a thought that I testifie that the Law is the forbidder and discoverer and condemner of sin For I had not known my Hearts inordinate desires or lusts to be so bad if the Law had not said Thou shalt not covet For corrupt Nature hardly discerneth the evil of its own inclination so be it it break not out into Act but is ready to think it is blameless because its Natural 8. But sin taking occasion by the commandment wrought in me all manner of concupiscence For without the law sin was dead 8. But my own Soul hath sinful inclinations and imperfections by original corruption and the evil habits increased by actual sin And by these I am so backward to good and prone to evil that a
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
not 34. O sinful miserable Jerusalem How ost would I have gathered thy whole City and Nation old and young into my bosom of Love and my Church by making you my Disciples as tenderly as a Hen doth gather and love her Chickens not casting out your Children but taking in your Nation as God did before if you had not cut off your selves by unbelief and obstinate rejecting the Grace offered to your Nation 35. Behold your house is left unto you desolate And verily I say unto you Ye shall not see me until the time come when ye shall say Blessed is he that cometh in the name of the Lord. 35. Your Temple which you glory in shall shortly be demolished and your City destroyed And I tell you that you shall not rejoyce in the Salvation of the Messiah for whom you wait till you learn to honour me with Hosannah's and to welcom them that preach my Gospel to you CHAP. XIIII 1. ANd it came to pass as he went into the house of one of the chief Pharisees to eat bread on the sabbath-day that they watched him 2. And behold there was a certain man before him which had the dropsie 3. And Jesus answering spake unto the lawyers and Pharisees saying Is it lawful to heal on the sabbath-day 4. And they held their peace And he took him and healed him and let him go 1 2 3 4. Note Christ chose so usually to heal on the Sabbath that it seems he purposely chose that time to shew them what work should be preferred He would not forbear doing good to avoid the offence of erroneous Hypâ—crites 5. And answered them saying Which of you shall have an ass or an ox fallen into a pit and will not straightway pull him out on the sabbath-day 6. And they could not answer him again to these things 5 6. They could not confute his plain reason But the wranglers of this Age can answer any thing 7. And he put forth a parable to those which were bidden when he marked how they chose out the chief rooms saying unto them 8. When thou art bidden of any man to a wedding sit not down in the highest room lest a more honourable man then thou be bidden of him 9. And he that bad thee and him come and say to thee Give this man place and thou begin with shame to take the lowest room 10. But when thou art bidden go and sit down in the lowest room that when he that bad thee cometh he may say unto thee Friend go up higher then shalt thou have worship in the presence of them that sit at meat with thee 7 8 9 10. Note Christ disdained not to give Rules of Decency for civil conversation when the Virtue of Humility or the Vice of Pride are concerned therein 11. For whosoever exalteth himself shall be abased and he that humbleth himself shall be exalted 11. God will exalt the humble and abase the proud and therefore we must humble our selves 12. Then said he also to him that bad him When thou makest a dinner or a supper call not thy friends nor thy brethren neither thy kinsmen nor thy rich neighbours lest they also bid thee again and a recompence be made thee 13. But when thou makest a feast call the poor the maimed the lame the blind 14. And thou shalt be blessed for they cannot recompense thee for thou shalt be recompensed at the resurrection of the just 12 13 14. It is good in its season to make Feasts of Amity and to rejoyce with Friends but to avoid Prodigality let thy most usual feasting be Feasts of Charity And in them it is the Poor that thou must feast and from God that thou must expect thy reward Note Some hence infer that there is no reward till the Resurrection But in Scripture the Resurrection is oft taken for the Life after this even before the Resurrection of the Body Note Christ oft forbids things in absolute words when he meaneth but comparatively So here feast not rich Friends that is not so much as the Poor 15. And when one of them that sat at meat with him heard these things he said unto him Blessed is he that shall eat bread in the kingdom of God 15. They will be happy that shall live to see and rejoyce in the Kingdom of the Messiah when he cometh 16. Then said he unto him A certain man made a great supper and bad many 17. And sent his Servant at supper time to say to them that were bidden Come for all things are now ready 16 17. Note God sent his Son and the Gospel to the Jews and invited them into the Kingdom of the Messiah and bade his Ministers tell them that Christ was come and all is ready on his part He is a sufficient Saviour and none shall perish for want of the performance of his part antecedent 18. And they all with one consent began to make excuse The first said unto him I have bought a piece of ground and I must needs go and see it I pray thee have me excused 19. And another said I have bought five yoke of oxen and I go to prove them I pray thee have me excused 20. And another said I have married a wife and therefore I cannot come 18 19 20. All seemed to them sufficient Reasons And so you Jews that wish for the Kingdom of God prefer your worldly Interest and for that refuse it when it is come And so do all ungodly men â—ndeed 21. So that servant came and shewed his lord these things Then the master of the house being angry said to his servant Go out quickly into the streets and lanes of the city and bring in hither the poor and the maimed and the halt and the blind 22. And the servant said Lord it is done as thou hast commanded and yet there is room 21 22. God was angry with the Jews and sent his Ministers to call the Gentiles whom the Jews despised as prophane 23. And the lord said unto the servant Go out into the high waies and hedges and compel them to come in that my house may be filled 23. Go to the most barbarous remote Nations and call them into the Church and be importunate with them and take no denial that my Church may be Catholick and enlarged 24. For I say unto you that none of those men which were bidden shall tast of my supper 24. Those refusing Jews that were first invited shall not come into the Church of Christ 25. And there went great multitudes with him and he turned and said unto them 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple 25 26. If he love them not less than my Kingdom and cannot for it forsake them as men do a hated thing Note This disobligeth none from natural affection and duty but Christ must be preferred 27. And whosoever
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
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
the exercise of faith and praise to Christ 34. And when they were gone over they came into the land of Genesaret 35. And when the men of that place had knowledge of him they sent out into all the countrey round a-about and brought to him all that were diseased 36. And besought him that they might only touch the hem of his garment and as many as touched were made perfectly whole 34 c. N. What great cause have we to trust a Saviour so able and willing to save Body and Soul and to believe his word CHAP. XV. 1. THen came to Jesus Scribes and Pharisees which were of Jerusalem saying 2. Why do thy disciples transgress the traditions of the elders for they wash not their hands when they eat bread 1 2. N. Poor Souls that know not God do take up with ceremonies of their own and their forefathers making and put the name of Religion on these to cheat themselves when such things are not so much as an image of true Religion O what base thoughts have these men of God who think he is pleased or displeased with men as they keep or neglect such trifles 3. But he answered and said to them Why do ye also transgress the commandment of God by your traditions 3. N. The Rebels that break Gods Laws by their Laws yet charge Gods servants with sin for not keeping their Laws and Traditions against Gods Laws They think Gods Laws too many and too strict and yet make more of their own and are precise for keeping them 4. For God commanded saying Honour thy father and mother and he that curseth father or mother let him die the death 5. But ye say Whosoever shall say to his father or mother It is a gift by whatsoever thou mightest be profited by me 6. and honour not his father or his mother he shall be free thus ye have made the commandment of God of none effect by your tradition 4 5 6. Gods command to honour Parents binds you to relieve them if they be in want And duty to Parents is so great that contempt of them deserves death But ye have like hypocrites got a trick to pretend to devote your estates to God that you may defeat your parents and so quite frustrate Gods commandment 7. Ye hypocrites well did Esaias Prophecy of you saying 8. This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me 9. But in vain do they worship me teaching for doctrines the traditions of men 7 8 9. Note 1. It is the part of hypocrites to pretend Religion for lip labour and Traditions and Ceremonies of their own and think God is honoured and pleased with the injunctions and Canons of men while they break Gods Commands anâ— hate and persecute those that keep them 2. This humane Religion of hypocrites is vain and worse than vain It is lost labour and sinful prophanation 10. And he called the multitude and said to them Hear and understand 11. Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man 10 11. It is not the quality or uncleanness of your food that is sin and soul defilement but it is sinful words and deeds the product of sinful hearts that God will charge on you as your uncleanness 12. Then came his disciples and said to him Knowest thou that the Pharisees were offended when they heard this saying 12. Note Erroneous men and hypocrites are offended at the clearest truth which crosseth their old opinions and way 13. But he answered and said Every plant which my heavenly Father hath not planted shall be rooted up 14. Let them alone they be blind leaders of the blind And if the blind lead the blind they shall both fall into the ditch 13 14. Their Opinions and Traditions and their Sect in making a Religion of these are not of God but of their own invention and therefore God will root them up God will not bless Humane Religions Let them alone a while their judgment is near They and their Disciples as blind Leaders and followers will fall into the ditch of temporal and eternal perdition 15. Then answered Peter and said to him Declare to us this parable 16. And Jesus said Are ye also yet without understanding 17. Do not ye yet understand that whatsoever cometh in at the mouth goeth into the belly and is cast out into the draught 18. But those things which proceed out of the mouth come forth from the heart and they defile a man 15 c. Meat that passeth through a man cannot defile his Soul but it is the products of a sinful heart that defile it 19. For out of the heart proceeds evil thoughts murthers adulteries fornications thefts false-witness blasphemies 20. These are the things which defile a man But to eat with unwashen hands defileth not a man 19 20. It is out of a sinfull heart that all sins proceed as evil thoughts and designs c. Note The heart it self is not here excluded from guilt but included as the defiled and defiling cause of all actual sin 21. Then Jesus went thence and departed into the coasts of Tyre and Sydon 22. And behold a woman of Canaan came out of the same coasts and cried to him saying Have mercy on me O Lord thou Son of David my daughter is grievously vexed with a devil 21 22. Then he went to the borders of Israel near the Heathen Countrey and a heathen Canaanitish or Syropheniâ—ian woman hearing of his fame went to him and begged of him to heal her daughter vexed with a Devil 23. But he answered her not a word And his disciples came and besought him saying Send her away for she crieth after us 24 But he answered and said I am not sent but to the lost sheep of the house of Israel 23 24. Dismiss her that she trouble us not He said My personal Ministery is to be to the straying Jews and not to the Heathens 25. Then came she and worshipped him saying Lord help me 26. But he answered and said It is not meet to take the childrens bread and cast it to the dogs 27. And she said Truth Lord yet the dogs eat the crums which fall from their masters table 25 c. To give that which is designed for Israel to Heathens is but like casting the Childrens bread to Dogs She said It is true Lord and I confess my self to be but as one of the Dogs and claim not the Childrens portion but if I have as dogs the crums that fall they will have never the less 28. Then Jesus answered and said to her O woman great is thy faith Be it unto â—hee even as thou wilt And her daughter was made whole from that very hour 28. Note Great faith maketh men capable of great mercies even of having what they justly desire 29. And Jesus departed thence and came nigh unto the sea of Galilee
Note 1. Whence the Ancient Doctors gathered that Christ hath a two old Knowledge Will and Operation One Humane and Imperfect the other Divine and Perfect 2. Angels may increase in knowledge 37. But as the days of Noe were so shall also the coming of the Son of man be 38. For as in the days that were before the flood they were eating and drinking marrying and giving in marriage until the day that Noe entred into the ark 39. And knew not until the flood came and took them all away so shall also the coming of the Son of man be 37.38.39 As in the days of Noe they would not believe their danger till it surprized them but liv'd presumptuously in their fleshly pleasure and worldly business so will it be with Sinners at my Coming Both at the destruction of Jerusalem and at the day of Judgment 40. Then shall two be in the field the one shall be taken and the other left 41. Two women shall be grinding at the mill the one shall be taken and the other left 40.41 Then I will manifest my distinguishing Providence One that is a Believer shall be taken to me and be Saved and the other left to their delusion and destruction in unbelief Note The difficulty of most of these foregoing Texts forbids me to be peremptory in determining whether they spake onely of the destruction of Jerusalem as in Mark the Question seemeth to intimate Or also of the End of the World as some words in the Answer seem to intimate And I incline to think that as the Types and Prophecies of the Old Testament spake proximately of the things and persons Typifying but remotely and chiefly thereby of Christ and the things Typifyed so these Texts speak first of the destruction of Jerusalem and next of the Calling of the Gentiles and Catholick Church but thereby finally and chiefly of the End of the World As if Christ said As it will be here now so it will be then parabolically 42. Watch therefore for ye know not what hour your Lord doth come This therefore is the necessary wisdome of all to be as men on their watch never a sleep or mindless but always ready as expecting the Coming of your Lord And then though you understand not all Circumstances before hand you shall be safe 43. But know this that if the master of the house had known in what hour the thief would come he would have watched and would not have suffered his house to be broken up 44. Therefore be ye also ready for in such an hour as you think not the Son of man cometh 43.44 Seeing men will watch against a Thief if they knew when he would come watch you for the preventing of surprize because you know not but it may presently be the time and it must be a continual readiness that must be your safety not onely as to the destruction of Jerusalem but as to every mans particular Judgment For Christ spake for the use of us all to the end and not onely for the few Jews that heard him 45. Who then is a faithful and wise servant whom his lord hath made ruler over his houshold to give them meat in due season 46. Blessed is that servant whom his lord when he cometh shall find so doing 45.46 And those that are faithful and wise Teachers and rulers of his Church to give them meet and seasonable instruction as food for their Souls shall be found at their Lords coming Blessed Persons and shall be aboundantly gainers by their labours and their Sufferings 47. Verily I say unto you that he shall make him ruler over all his goods 47. I tell you such Ministers how poor or despised soever now by the world shall be advanced to a far greater dignity than their present Pastoral Office even to a participation under Christ of the Universal Government 48. But and if that evil servant shall say in his heart My Lord delayeth his coming 49. And shall begin to smite his fellow servants and to eat and drink with the drunken 48.49 But if any Assume the Sacred Ministry and shall say in his heart It is long since Christ promised to come and now his coming is either uncertain or will not be in hasle and thereupon shall indulge â—his fleshly Lusts and shall turn a malignant abuser of his fellow Servants and Persecute Silence and Oppress them and give himself up to the pleasure of his Appetite in Feasting and Drunkenness 50. The lord of that servant shall come in a day when he looketh not for him and in an hour that he is not ware of 51. And shall cut him asunder and appoint him his portion with the hypocrites there shall be â—eeping and gnashing of teeth 50. The Lord of that Servant will surprise him in his Sin and Security when he least suspecteth it and will execute that Vengeance on him which is due to such as aggravate their wickedness by Hypocrisie and make him feel that as it is odious so it is dreadful to prophane Holy things and to fight against holiness in the Name of Christ and at once to be a Minister a Worldling a Sensualist and a Persecutor Annotation It is of great moment for the understanding of this Chapter and much of Christs Gospel to know the true meaning of Christs Kingdom and his Coming Tho oft he spake directly of his last coming to Judgment yet ordinarily this seemeth his meaning His Kingdom is that Reign in Heaven on Earth at once which he was to exercise as the Messiah or God Incarnate having Redeemed lost Man The little poor Nation of Israelites were his peculiar People before Upon his Ascension the Gentile World was to be Called and a Catholick Church gathered over the Earth in a more excellent covenant of peculiarity and this Catholick Church is the Kingdom of the Messiah His coming is not his sending his Enemies to destroy Jerusalem nor yet his Visible Appearance in Person till Judgment but his setting up this his Kingdom his coming to Reign that is to Erect this Catholick Church This is plainly expounded in Luke 17.20 21 23. The Pharisees demanded when the Kingdom of God should come He told them The Kingdom of God cometh not with observation or outward shew by personal visible Appearance of the King in Pomp and Splendor with a Court as Monarchs rule nor shall they say Lo here or Lo there No Head King or Court shall be Visible for behold the Kingdom of God is in you or among you It is a Spiritual Reign in Souls and in the Church of which you have already some beginnings 24. For as the Lightning that Lightneth out of one part under the Heaven shineth to the other part under Heaven So shall also the Son of man be in his Day but first he must suffer and be rejected of this Generation c. that is when he hath Suffered and been Rejected he will Rise Ascend and from Heaven send his Spirit and Word to
Apostleship and to betray him to foretell us that Covetous falshearted Hypocrites will be in the Visible Church and will betray it 2. Covetous love of Money is the root of treachery in Hypocrite Ministers and others 3. Judas's sin was not by a sudden Passion but deliberate contrived and contracted for three pound fifteen Shillings 17. Now the first day of the feast of unleavened bread the disciples came to Jesus saying where wilt thou that we prepare for thee to eat the passover 17. On the fifth day of the week called now Thursday at eventide c. 18. And he said Go into the City to such a man and say to him the Master saith My time is at hand I will keep the passover at thy house with my disciples 18. N. As to the great controversies here whether Christ and the Jews did eate the passover the same day and whether Christ did eate the Paschal Lamb or only the unleavened bread and bitter herbs which was the beginning of the passover being to have eaten the Lamb at the next evening if he had not been Sacrificed himself I leave the discussion of them to Commentators who handle them at large not troubling ordinary Readers with them 19. And the disciples did as Jesus had appointed them and made ready the passover 20. Now when the even was come he sat down with the twelve 21. And as they did eat he said Verily I say to you that one of you shall betray me 22. And they were exceeding sorrowfull and began every one of them to say to him Lord is it I 23. And he answered and said He that dippeth his hand with me in the dish the same shall betray me 19 c. N. 1. Christ being under the Law was to keep the Law of the Passover 2. The innocent Disciples were troubled both at the tidings of the thing and that they should be under suspicion 24. The Son of man goeth as it is written of him but wo to that man by whom the Son of man is betrayed it had been good for that man if he had not been born 24. N. Gods decree to bring good out of mens evil extensuateth not mens sin or punishment the escaping of a Greater evil is here called Good not in itself but to that Man 25. Then Judas answered and said Master is it I He said to him Thou hast said 25. N. Judas was before resolved and hardened so that this notice did not stop him from the sin 26. And as they were eating Jesus took bread and blessed it and brake it and gave it to the disciples and said Take eat this is my body 26. N. 1. This bread was unleavened and part of the Passover 2. The blessing it was the Separating it to this holy use and praying God to bless it and pronouncing it blest 3. The breaking it signified the breaking of Christs Body represented hereby as the Sacrifice for sin 4. The giving it signifieth the giving himself to believing receivers with and for their spiritual and everlasting life For the Sacrament as Administred hath these three parts 1. The Consecration 2. The Commemoration or Representation 3. The Communication 5. This is my Body meaneth This is my sacrificed body representative When it is Consecrated it is not to be called Bread that is mere bread for it hath now another form and forma denominat But it is only a Relative form If you ask what matter it hath It is Bread still If you ask what form it is Christ Sacramental Body As if you ask of the Kings Coyne what is it it is in General Money particularly this or that piece of Money The answer is not it is Silver or Gold for that speaketh not the Form But if you ask what Metal it is made of it is Silver or Gold so is it here 6. It is not Christs Body as Glorified in Heaven that is represented in the Sacrament but as Crucified flesh The second council of Nice with the foregoing General Council at Constantinople agree that Christs body in Heaven is not flesh though they differ about Images Flesh and blood enter not there but Spiritual bodies it is not flesh if it consist not of fibrous Coagulated blood and Chyme made of food which is not there 7. But it is the true body of Christ that was first offered to God in sacrifice and as such Given to believing receivers so far as to be theirs in Relation of Mystical union and the Meritorious cause of their pardon grace and glory 8. What a novel monster the fiction of Transsubstantiation is I have fully opened in a little Treatise called full and easy Satisfaction what is the true Religion 9. The Circumstances of Christs action are occasional and no Laws for us As are 1. Giving it at a Passover 2. At the end of a meal 3. At supper or at night 4. In an Inn or Guest Chamber 5. To none but his family 6. To none but men 7. To none but Ministers 8. In an upper room 9. Lying along in each others bosoms 10. But once in his life 11. Giving it to all at once and not one by one tho that seem of more importance than the rest 12. Delivering the bread before he gave thanks over the Cup and not over both at once tho no doubt these may safely be imitated 9. Whether Judas was present or not is uncertain and of no doctrinal moment if he were and Christ also washt his feet with the rest it shewed his obdurateness that could go presently forth to betray him Doubtless if wicked Hypocrites intrude the sin and punishment is only their own so be it we sin not by neglecting discipline for the Keyes are given to the Pastors to keep out men proved uncapable by impenitence 27. And he took the cup and gave thanks and gave it to them saying Drink ye all of this 28. For this is my blood of the new Testament which is shed for many for the remission of sins 27 28. N. Giving to one by one is not Necessary 2. The evangelists speak not all the same words in reciting Christs administration Matthew hath no more but This is my Body nor Mark neither leaving out Which is given for you as Luke hath it or Which is broken for you as Paul hath it Do this in Remembrance of me And of the Cup there are different words of Matthew Mark Luke and Paul and Mark mentioneth their drinking it before Christs words This is my blood of the New Testament c. But what is not spoken by one is by another and the sence is the same and it tells us that if such a difference be in our administration it nullifieth not the Sacrament 28. This wine is representatively or Sacramentally my blood shed not as that of the Paschal Lamb for Jews only to seal that Old Covenant of their peculiarity but for the Gentiles also or the world to purchase and seal the Universal Covenant of Grace which giveth
saying Lord behold here is thy pound which I have kept laid up in a napkin 21. For I feared thee because thou art an austere man thou takest up that thou layedst not down and reapest that thou didst not sow 20 21. Here is thy own I have wasted none of it But thou art so severe that I durst not trade with it lest I should lose it 22. And he saith unto him Out of thine own mouth will I judge thee thou wicked servant thou knewest that I was an austere man taking up that I laid not down and reaping that I did not sow 23. Wherefore then gavest not thou my money into the bank that at my coming I might have required mine own with usury 22 23. Note Wicked men are apt to excuse their sloth and accuse God's strictness But out of their own confessions and words shall Hypocrites that profess Christianity be condemned Qu. What Vsury is it which Christ by this Parable seemeth to countenance Ans Such as God had not forbidden To us now all Usury is sinful that is against either Justice or Charity or the publick good and no other For Moses's Political Law bindeth not us 24. And he said unto them that stood by Take from him the pound and give it to him that hath ten pounds 25. And they said unto him Lord he hath ten pounds 26. For I say unto you That unto every one which hath shall be given and from him that hath not even that he hath shall be taken away from him 24. Add it to his reward 25 26. He that hath gained by his faithful industry shall be trusted and rewarded with more and he that unfaithfully neglected to use the mercy trusted with him shall be deprived of that mercy gifts time c. which he neglected 27. But those mine enemies which would not that I should reign over them bring hither and slay them before me 27. Those Jews that hated and rejected me and all such Rebellious Infidels shall be destroyed 28. And when he had thus spoken he went before ascending up to Jerusalem 29. And it came to pass when he was come nigh to Bethphage and Bethany at the mount called the mount of Olives he sent two of his disciples 30. Saying go ye into the village over against you in the which at your entring ye shall find a colt tied whereon yet never man sâ—t loose him and bring him hither 31. And if any man ask you Why do ye loose him thus shall ye say unto him Because the Lord hath need of him 32. And they that were sent went their way and found even as he had said unto them 33. And as they were loosing the colt the owners thereof said unto them Why loose ye the colt 34. And they said The Lord hath need of him 28 29 30 31 32 33 34. Note Though Luke name only the Colt that denyeth not the Ass named by other Writers See Matth. 21.1 7 8. 35. And they brought him to Jesus and they cast their garments upon the colt and they set Jesus thereon 36. And as he went they spread their clothes in the way 37. And when he was come nigh even now at the descent of the mount of Olives the whole multitude of the disciples began to rejoyce and praised God with a loud voyce for all the mighty works that they had seen 38. Saying blessed be the king that cometh in the name of the Lord peace in heaven and glory in the highest 37. See on Matth. 21.9 10 11. 39. And some of the Pharisees from among the multitude said to him Master rebuke thy disciples 40. And he answered and said to them I tell you that if these should hold their peace the stones would immediately cry out 39 40. They do but what God doth cause them to do and if they did not God would have it done though by Miracle 41. And when he was come near he beheld the city and wept over it 42. Saying If thou hadst known even thou at least in this thy day the things which belong to thy peace But now they are hidden from thine eyes 41. O that thou hadst known the things that are necessary to thy own peace and safety before the day of Grace be past But by thy wilful sin and blindness they are unknown to thee Note Christ as Man by weeping over self-destroying sinners sheweth his love and pity though not equal to that which he exerciseth on hiâ— Elect whom he will save 43. For the days shall come upon thee that thine enemies shall cast a trench about thee and compass thee round and keep thee in on every side 44. And shall lay thee even with the ground and thy children within thee and they shall not leave in thee one stone upon another because thou knewest not the time of thy visitation 34 44 All this was done about thirty eight years after by the dreadfullest Siege for Famine and Murder that any History recordeth 45. And he went into the temple and began to cast out them that sold therein and them that bought 46. Saying unto them It is written My house is the house of prayer but ye have made it a den of thieves 45 46. See Matth. 21.12 Note Christ shewed his Authority by Reforming and his Zeal even for the Temple while the Law stood 47. And he taught daily in the temple But the chief priests and scribes and the chief of the people sought to destroy him 47. It was the Priests and Rulers that were Christ's Enemies and Persecutors 48. And could not find what they might do for all the people were very attentive to hear him 48. They durst not lay hands on him because the multitude hearing and admiring him were as his guard CHAP. XX. 1. ANd it came to pass that on one of those daies as he taught the people in the temple and preached the Gospel the chief priests and the scribes came upon him with the elders 2. And spake unto him saying Tell us by what authority doest thou these things or who is he that gave thee this authority 1 2. Such things are not to be done without Authority 3. And he answered and said unto them I will also ask you one thing and answer me 4. The baptism of John was it from heaven or of men 5. And they reasoned with themselves saying If we shall say from heaven he will say Why then believed ye him not 6. But and if we say of men all the people will stone us for they be perswaded that John was a prophet 7. And they answered that they could not tell whence it was 8. And Jesus said unto them Neither tell I you by what authority I do these things 3 4 5 6 7 8. They ought to have known his Authority by his Miracles See Matth. 21. 9. Then began he to speak to the people this parable A certain man planted a vineyard and let it forth to husbandmen and went into a far Countrey for a
long time 10. And at the season he sent a servant to the husbandmen that they should give him of the fruit of the vineyard but the husbandmen beat him and sent him away empty 11. And again he sent another servant and they beat him also and entreated him shamefully and sent him away empty 12. And again he sent the third and they wounded him also and cast him out 13. Then said the lord of the vineyard What shall I do I will send my beloved son it may be they will reverence him when they see him 14. But when the husbandmen saw him they reasoned among themselves saying This is the heir come let us kill him that the inheritance may be ours 15. So they cast him out of the vineyard and killed him What therefore shall the lord of the vineyard do unto them 16. He shall come and destroy these husbandmen and shall give the vineyard to others And when they heard it they said God forbid 9 10 11 12 13 14 15 16. The Vineyard is the Land of Israel the Husbandmen are the Israelites the Owner is God the Messengers are the Prophets the Son is Christ c. See Matth. 21. 17. And he beheld them and said What is this then that is written The stone which the builders rejected the same is become the head of the corner 18. Whosoever shall fall upon that stone shall be broken but on whomsoever it shall fall it will grind him to powder 17 18. Whoever sins against Christ by unbelief will perish in his sin But they that strive against him by malignity and opposition will fall under his victorious Judgement which will make them the most miserable 19. And the chief priests and the Scribes the same hour sought to lay hands on him and they feared the people for they perceived that he had spoken this parable against them 19. Note That which is said against their sin enrageth the impenitent be it never so true and needful to their conviction 20. And they watched him and sent forth spies which would fain themselves just men that they might take hold of his words that so they might deliver him unto the power and authority of the governour 20. Blood-thirsty Hypocrites would ensnare him to get some word for which they might accuse him to the Romans Governour as Treason against Caesar Note How like in all Ages are the nature and ways of wicked men Thus was Naboth used by Jezabel c. 21. And they asked him saying Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly 22. Is it lawful for us to give tribute unto Cesar or no 23. But he perceived their craftiness and said unto them Why tempt ye me 24. Shew me a penny whose image and superscription hath it They answered and said Cesars 25. And he said unto them Render therefore unto Cesar the things which be Cesars and unto God the things which be Gods 26. And they could not take hold of his words before the people and they marvelled at his answer and held their peace 21 22 23 24 25 26. Note There is poison in the seeming kindness of cruel Hypocrites they flatter that they may hurt Note It is lawful to put off bloody ensnarers with doubtâ—â—l Answers 27. Then came to him certain of the Sadduces which deny that there is any resurrection and they asked him 28. Saying Master Moses wrote unto us If any mans brother die having a wife and he die without children that his brother should take his wife and raise up feed to his brother 29. There were therefore seven brethren and the first took a wife and died without children 30. And the second took her to wife and he died childless 31. And the third took her and in like manner the seven also And they left no children and died 32. Last of all the woman died also 33. Therefore in the resurrection whose wife of them is she for seven had her to wife 27 â—8 29 30 31 32 33. Carnal men from their own Errour do foolishly cavil against the Truth which they understand not 34. And Jesus answering said unto them The children of this world marry and are given in marriage 35. But they which shall be accounted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage 36. Neither can they die any more for they are equal unto the angels and are the children of God being the children of the Resurrection 34 35 36. Note Worthiness of that World is such a qualification as is required in God's Promise Note The Blessed shall be like the Angels and with them and be immortal Note By the Resurrection here is meant the next Life even to separated Souls and not only the Resurrection of the Body O why do we not long for such a change 37. Now that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob 38. For he is not a God of the dead but of the living for all live unto him 37 38. See Matth. 22. He is the Lord and Owner of the Dead and Living But to be Their God signifieth more even to be their Governour and Protector and their End and Portion and their All. 39. Then certain of the Scribes answering said Master thou hast well said 40. And after that they durst not ask him any question at all 39 40. Tâ—â—y were out of hope of entrapping him by their Quesâ—â—â—ns 41. And he said unto them How say they that Christ is Davids Son 42. And David himself saith in the book of psalms The LORD said unto my Lord Sit thou on my right hand 43. Till I make thine enemies thy footstool 44. David therefore calleth him Lord how is he then his Son 41 42 43 44. See Matth. 22. 45. Then in the audience of all the people he said to his disciples 46. Beware of the Scribes who desire to walk in long robes and love greetings in the markets and the highest seats in the synagogues and the chief rooms at feasts 47. Who devour widows houses and for a shew make long prayers The same shall receive greater damnation 45 46 47. Note The Character of formal Hypocrites â—â— to be worldly cruel unjust proud â—nd to be devout in a ceremonious Religion and â—â—p labour to quiet their Conscience and keep their reputation N. Tho' no doubt but some Hypocrites can use long prayers extempore it is most likely that the Scribes and Pharisees was a Form or Liturgy CHAP. XXI 1. ANd he looked up and saw the rich men casting their gifts into the treasury 2. And he saw also a certain poor widow casting in thither two mites 3. And he said of a truth I say unto you that this poor widow hath cast in more then they all 4. For all these have of their abundance
him that sent me 45. And he that seeth me seeth him that sent me 44. To believe in me is not to take my own testimony but Gods that sent me and so is ultimately to believe on him And it is Gods power that you see when ye see my works 46. I am come a light into the world that whosoever believeth on me should not abide in darkness 46. The world is in darkness and I am sent to be their Light and Teacher to bring them out of it even from the darkness of Atheism Heathenisms Infidelity and unrighteousness 47. And if any man hear my words and believe not I judg him not for I came not to judg the world but to save the world 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judg him in the last day 47. It is not the work that I came for into the world to accuse men as their enemy for rejecting my Word The final rejecters of it will be condemned but not so much by my accusation as by the evidence of Truth and Divine Attestation in the word which they rejected N. It is usual in the Gospel for a comparative negation to be expressed positively as I judg him not that is not chiefly care not Labour not for the food that perisheth that is comparatively let it be least and last Many such there are 49. For I have not spoken of my self but the Father which sent me he gave me a commandment what I should say and what I should speak 50. And I know that his commandment is life everlasting whatsoever I speak therefore even as the Father said unto me so I speak 49 50. It is not the meer word of me as a man but Gods word spoken by me by his command which I have preached And his Word is the cause of and guide to everlasting life N. Christ as man was under a peculiar Law of mediation proper to himself CHAP. XIII NOW before the feast of the Passover when Jesus knew that his hour was come that he should depart out of this world unto the Father having loved his own which were in the world he loved them unto the end 1. The foreknowledge of his approaching departure to the Father caused him in this special manner to shew his love to his disciples 2. And Supper being ended the devil having now put into the heart of Judas Iscariot Simons son to betray him 2. N. Sin is the off-spring of a wicked heart and the devil together 3. Jesus kowing that the Father had given all things into his hands and that he was come from God and went to God 4. He riseth from Supper and laid aside his garments and took a tower and girded himself 5. After that he powred water into a bason and began to wash the disciples feet and to wipe them with the towel wherewith he was girded 3. Jesus knowing that he was presently to take possession of his universal dominion and return to God from whom he came did humble himself to this work of LOVE and SERVICE for an example to them He riseth from Supper c. N. What is meant by Christs coming from God is before opened 6. Then cometh he to Simon Peter and Peter saith unto him Lord doest thou wash my feet 7. Jesus answered and said unto him What I do thou knowest not now but thou shalt know hereafter 6 7. N. 1. We must not refuse Gods Mercies on pretence of humility or unworthiness 2 We must obediently submit to those commands and dealings of God the reason of which we cannot yet understand because it is Gods will and we shall understand them hereafter 8. Peter saith unto him Thou shalt never wash my feet Jesus answered him If I wash thee not thou hast no part in me 9. Simon Peter saith unto him Lord not my feet only but also my hands and my head 8 9. N. 1. It was Peters rashness to resolve against that which he understood not 2. Christ washeth all that have part in him from the guilt and filth of sin 3. It 's lawful and a duty to change a purpose taken up upon mistakes and to break that word which did but express such a purpose There are three sorts of affirming words 1. Assertious saying This or that is true or is not true To violate these wilfully is Lying and in witness bearing it is a heynous Sin We must assert nothing but truth 2. Promises Which if made to God are Vows if to man it giveth them right to what what we promise These bind us as far as we had power to make them And if we had such power and it be about lawful things we may not break them without his consent to whom the promise was made or some one that hath full power over him in that concern 3. There is a Pollicitation or rather a bare utterance of a mans resolution As This or that I will do or give c. This ever in all rational men supposeth many conditions As if God will if I live and be able If the change of things alter not my case If I find not my Reason mistaken c. No Christian may be supposed to say I will do this whether God will or not whether I live or die whatever befal me or though I find that my Reason is an error As in all such cases it is a duty to change a resolution so it is a duty to go against that word by which we exprest our Resolution to change mind word and work for the better is a duty So Peter doth here 10. Jesus saith to him He that is washed needeth not save to wash his feet but is clean every whit and ye are clean but not all 11. For he knew who should betray him therefore said he Ye are not all clean 10 11. The washing of the feet only may be as sufficient a ceremony to signifie your cleansing as if I had washt you all over I have done this according to the custome of this Countrey where with going bare leg'd the feet gather dust to shew you that as you have need of daily cleansing from the pollution that you are liable to gather from this world so I am he that condescend to cleanse you from it c. 12. So after he had washed their feet and had taken his garments and was set down again he said unto them Know ye what I have done to you 13. Ye call me Master and Lord and ye say well for so I am 14. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet 15. For I have given you an example that ye should do as I have done to you 12 13 14 15. Knowing what pride and uncharitableness mans nature is capable of and what must be the spirit and life of my Ministers I have given you this example to teach you to stoop to
him not I shall be a liar like unto you but I know him and keep his saying 54. It is not my own testimony that I plead with you it is my Father that honoureth me whom you should believe because you call him your God But indeed you know him not and therefore understand not his testimony But I know him and should I deny his witness and say I know him not I should be a Liar like you But I know him and his word and keep it 56. Your father Abraham rejoyced to see my day and he saw it and was glad 56. Your Father Abraham joyfully believed the promise of the Messiah and so by Faith foresaw my coming and was glad 57. Then said the Jews unto him Thou art not yet fifty years old and hast thou seen Abraham 57. They understanding all carnally thought Christ spake like a distracted Fanatick 58. Jesus said unto them Verily verily I say unto you Before Abraham was I am 58. I tell you that before Abrahams days as I was from Eternity so in time I was the promised Messiah in whom Abraham in his days believed I am not so young as you imagine 59. Then took they up stones to cast at him But Jesus hid himself and went out of the Temple going thorow the midst of them and so passed by 59. At these words they took him for a Blasphemer and attempted to stone him to death But he some way hid himself and went out from among them N. That the last part of this Verse is of uncertain authority being not in some ancient Copies CHAP. IX 1. AND as Jesus passed by he saw a man which was blind from his birth 2. And his Disciples asked him saying Master who did sin this man or his parents that he was born blind 2. Was it for any foreseen sin that he would after commit or for his original sin or for any sin of his Parents Or it is commonly held that all punishment is for sin How could that be in this man Not for his own sin for he had none besides his original sin Not for his Parents for God punisheth not one for anothers sin What then was it for N. 1. It 's improbable that Christs disciples thought that this Soul sinned in another body and Christ not reprove them 2. The Disciples knew that Adams sin and our Original pravity or our Parents sin might be punished with as great a punishment as blindness But they seemed to think that so miserable a punishment must be for some extroardinary sin which Christ denieth 3. Jesus answered Neither hath this man sinned nor yet his parents but that the works of God should be made manifest in him 3. N. Christ meant not to deny 1. That he had Original sin 2. Or his Parents had actual sin 3. Nor that these were a cause of his punishment 4. But it was none of these that was the differencing cause why this man was punished rather than others q.d. Though all punishment be for sin and this mans had such a common cause yet no sin was the reason why he was singled out for this suffering But God designed it for an advantage to glorifie him in the mans miraculous cure 4. I must work the works of him that sent me while it is day the night cometh when no man can work 4. God in this man giveth me an opportunity to do the work for which he hath sent me for the sealing of the Gospel and convincing the World And I will take the opportunity for I shall shortly be gone hence And hereby I give you warning to work while you have day for the night is at hand when you shall on earth have time to work no more therefore take your present time 5. As long as I am in the world I am the light of the world 5. God who made me the light of the World will have me shine to it while I am here 6. When he had thus spoken he spat on the ground and made clay of the spittle and he anointed the eyes of the blind man with the clay 7. And said unto him Go wash in the pool of Siloam which by interpretation is Sent. He went his way therefore and washed and came seeing 6 7. N. This dirty means was no more than no means as to the sufficiencâ— of Christs commanding power but he will have us use the unlikeliest means that we may be fit receivers 8. The neighbours therefore and they which before had seen him that he was blind said Is not this he that sate and begged 9. Some said This is he others said he is like him but he said I am he 8. They were struck with admiration and had much ado to believe that he was the same man till he himself told them that he was the man 10. Therefore said they unto him How were thine eyes opened 11. He answered and said a man that is called Jesus made clay and anointed mine eyes and said unto me Go to the pool of Siloam and wash and I went and washed and I received sight 12. Then said they unto him Where is he He said I know not 13. They brought to the Pharisees him that aforetime was blind 14. And it was the Sabbath day when Jesus made the clay and opened his eyes 15. Then again the Pharisees also asked him how he had received his sight He said unto them He put clay upon mine eyes and I washed and do see 16. Therefore said some of the Pharisees This man is not of God because he keepeth not the Sabbath day Others said How can a man that is a sinner do such Miracles And there was a division among them 10. c. N. 1. They first attempted to disprove the matter of fact and when they could not do that they pretended Go is Law to prove him a bad man and consequently that it was not by God that he did his Miracles 2. They that will try the Spirits and Miracles by the Scripture must not misunderstand the Scripture 17. They say unto the blind man again What sayest thou of him that he hath opened thine eyes He said He is a Prophet 17. N. The benefit prepared the man to judg better than they It is a double sin if those should judg ill of Christ who have been delivered by him 18. But the Jews did not believe concerning him that he had been blind and received his sight until they had called the parents of him that had received his sight 19. And they asked them saying Is this your son who you say was born blind How then doth he now see 20. His parents answered them and said We know that this is our son and that he was born blind 21. But by what means he now seeth we know not or who hath opened his eyes we know not he is of age ask him he shall speak for himself 22. These words spake his parents because they feared the Jews for the Jews had agreed already
20. And Moses's Law which came in afterward was made to increase Mens obligation against Sin and more expresly and terribly forbid it that if the Jews would sin their Guilt and Punishment should be the greater as alas they did even to abundance But when guilt was increased and Sin by Mens abuse of the Law Grace did superabound being victorious against Sin and Guilt and the curse in all true Believers and extending to many more than Moses's Law did even to all the called Nations of the World 21. That as sin hath reigned unto death even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 21. That as Sin hath had its reign and sad effects in the Death and Miseries of the Sons of Adam even so shall Grace have its more victorious Dominion and Reign by the Meritorious Righteousness of Christ in making all his Members or Spiritual Off-spring Righteous by his Pardoning Adopting Sanctifying Mercy and bringing them to Eternal Life by the Power and Efficacy of Jesus their Redeemer CHAP. VI. 1. WHat shall we say then shall we continue in sin that grace may abound 1. Perhaps some may gather from all this that we preach a Doctrine of Licentiousness and seeing Grace abounded where Sin abounded we infer that Men may continue in Sin that Grace may abound 2. God forbid How shall we that are dead to sin live any longer therein 2. Far be it from us so to think For though Christ came to save Sinners it was not to savour Sin but to destroy it and save Men from it And therefore as he died for Sin he causeth us to die to Sin and how then shall we live in it that are dead to it 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 3. Know ye not that when Men are Baptized they are by Vow Covenant and Profession listed into the belief of a Crucified Saviour who died for Sin to save us from it and do profess that Repentance by which we renounce it as dead to it for the time to come 4. Therefore we are buried with him by baptism into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 4. Therefore in our Baptism we are dipped unde the Water as signifying our Covenant-profession that as he was buried for Sin we are dead and buried to Sin that as the glorious power of God raised him from the dead so we should rise up to live to him in newness and holiness of Life 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection 5. For as we have Covenanted and Professed our belief in him and conformity to him as Dead so we have Covenanted and Professed and must practise our Conformity to his Resurrection or else it is not true Baptism and Christianity and Conformity to Christ 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 6. Knowing that as his Body was Crucified for Sin so we have herein Covenanted and Professed to be as to our old Dispositions and sinful Conversations as it were crucified with him that the Body of Sin that is our fleshly corrupt disposition and conversation might be destroyed that henceforth we should not serve Sin but be as dead to it 7. For he that is dead is freed from sin 7. For as a Dead Man is absolved from all servile Obligations to his Master so he that is by the Death of Sin conformed to the death of Christ is freed from the dominion of Sin 8. Now if we be dead with Christ we believe that we shall also live with him 8. And if we be indeed what we are by Baptismal Profession conformed thus to Christs Death we have cause to believe that we must and shall be conformed to his Resurrection and Life 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him 10. For in that he died he died unto sin once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 9 10 11. For as we know that Christ being raised from the Dead dieth no more His Death for Sin was but once but he being risen liveth to God for ever so must you reckon that you are by Conversion from Sin to God once dead to Sin by Covenant Consent and Profession that you may ever after-live to God by the Mediation Spirit and Grace of Christ 12. Let not sin reign therefore in your mortal body that you should obey it in the lusts thereof Therefore unless you will renounce your Baptism and Christianity you must not let Sin reign in those bodies which as they die for sin so are professedly dead to sin Its lusts may tempt and trouble you but must not be obeyed 13. Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves to God as those that are alive from the dead and your members as instruments of righteousness to God 13. Nor must you yield the Members of your Bodies as instruments of unrighteousness unto sin tho you should pretend that you keep your Hearts clean to God but give up your selves to the Government and Will of God as those that are risen and alive from your dead state of sin that you may live to him and so give up the Members of your Bodies as the Souls Instruments of Righteousness in serving God 14. For sin shall not have dominion over you for you are not under the law but under grace 14. For sin must not and shall not have dominion over you to rule you or condemn you for you are not under the Law which meerly forbade it and condemned the sinner but under Grace which mortifieth and forgiveth it 15. What then shall we sin because we are not under the law but under grace God forbid 15. What then shall we turn this Argument of our deliverance from sin to encourage us in sin and be the bolder to sin because we are not under the Law that condemneth sinners but under Grace that pardoneth them Far be it from us 16. Know ye not that to whom ye yield your selves servants to obey his servants you are to whom ye obey whether of sin unto death or of obedience unto righteousness 16. Know ye not that as your engagement to be Servants of Christ bindeth you to obey him so your obedience will shew whose Servants you are indeed whether you obey sin which is the way of death or obey Christ unto Righteousness and life 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that
and extraordinary Knowledge and Vertue 15. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness whose end shall be according to their works 15. Therefore it is not an incredible thing that Men should be really the Devils Ministers animated and taught by him to do his Work against the Interest of Christ and Truth and Godliness and yet pretend to go beyond Christs own Apostles in preaching Righteousness Wisdom and Godliness Note That the Pretenses of Truth Orthodoxness Righteousness Free Grace Unity Peace c are no sufficient Evidences of true Ministers The Devils Ministers may pretend them all and may cry down Christs Ministers as Carnal Hereticks Legal Schismaticks c. 16. I say again let no man think me a fool if otherwise yet as a fool receive me that I may boast my self a little 16. Take it not for Folly to vindicate my Ministry But if you do yet hear me try and judge Note That Paul meaneth that Boasting is the usual mark of a Fool but it is no Folly when the Interest of God and Souls require it It was seemingly not really his Folly 17. That which I speak I speak it not after the Lord but as it were foolishly in this confidence of boasting 17. That which I speak of my self I speak not as I do the Gospel by Inspiration and I confess that materially it hath the appearance of Folly in ostentation 18 19 20. Seing that many glory after the flesh I will glory also For ye suffer fools gladly seeing ye your selves are wise For ye suffer if a man bring you into bondage if a man devour you if a man take of you if a man exalt himself if a man smite you on the face 18 19 20. You can easily bear with a Fool because you are wise your selves So bear with me while I do that necessarily which they do vainly You can bear with greater Provocations even with them that would captivate you to Errour and the Law and would make a Prey of you and make themselves your Lords and Masters and abuse you 21. I speak as concerning reproach as though we had been weak howbeit whereinsoever any is bold I speak foolishly I am bold also 21. I speak of them that reproach me of contemptible Weakness Though I confess that Boasting usually signifieth Folly I will say that I have as much as they to boast of Note That Paul is so cautelous lest any by his Example should be tempted by proud Boasting that materially he calls it Folly though formally it was not so in him 22 23. Are they Hebrews so am I are they Israelites so am I are they the seed of Abraham so am I Are they ministers of Christ I speak as fool I am more in labours more abundant in stripes above measure in prisons more frequent in deaths oft 22 23. They boast that they are Hebrews Israelites Abraham's Seed and Ministers of Christ And am not I so too Yea though my Words be like those of a Fool I say that I have laboured and suffered more for Christ by Stripes Prisons and daily dying than they have done 24. Of the Jews five times received I forty stripes save one 25. Thrice was I beaten with rods once was I stoned thrice I suffered shipwrack a night and a day I have been in the deep 24 25 Scourged by the Jews to the utmost seveâ—ity beaten by the Romans stoned by the Rabble thrice shipwrack'd a Night and a Day in some darksom dangerous Passage at Sea or a Dungeon so called as some think 26 27. In journing often in perils of waters in perils of robbers in perils by mine own countrymen in perils by the heathen in perils in the city in perils in the wilderness in perils in the sea in perils among false brethren in weariness and painfulness in watchings often in hunger and thirst in fastings often in cold and nakedness 26 27 Note That the Sufferings which deter Carnal Men from Religion by Shame and Fear are the Honour of Believers 28. Besides those things that are without that which cometh upon me daily the care of all the churches 28. Besides the things that are without my Body even the Case of all the Churches which are my daily Care 29. Who is weak and I am not weak who is offended and I burn not 29. Every Mans Weakness and Sufferings are to me as my own The danger of the Tempted and Scandalised is my pain and care for their preservation 30. If I must needs glory I will glory of the things which concern mine infirmities 30. If you will put me to boast it shall be of that which worldly Men will turn to my reproach not of any Preeminence but of my Sufferings 31. The God and Father of our Lord Jesus Christ which is blessed for evermore knoweth that I lie not 32. In Damascus the governour under Aretas the king kept the city of the Damascenes with a garison desirous to apprehend me 33. And through a window in a basket was I let down by the wall and escaped his hands 1. Note That through all this Chapter Paul calls his Boasting Folly not formally and really but materially and seemingly because it's Fools that boast unnecessarily when the false Apostles made it his Duty 2. Note That it was no small Quarrel of Brethren like that of Barnabas which put him upon all this Apology which else would not have savoured of Humility But it was the Intrusion and envious Accusation of such Jewish Heretical false Apostles as he calleth the Ministers of Satan who endeavoured to subvert the Gospel and by disgracing him to frustrate all his Labours and destroy the Church It 's like to be those called Nicolatians Rev. 2. 3. CHAP. XII IT is not expedient for me doubtless to glory I will come to visions and revelations of the Lord. 1. I know that boasting is unseemly for an humble Minister of Christ but seeing it is put upon me I proceed to a higher Matter even Visions and Revelations from God 2. I knew a man in Christ above fourteen years ago whether in the body I cannot tell or whether out of the body I cannot tell God knoweth such an one caught up to the third heaven 3. And I knew such a man whether in the body or out of the body I cannot tell God knoweth 4. How that he was caught up into paradise and heard unspeakable words which it is not lawful for a man to utter 2 3 4. I knew a Man that was acted by the Spirit of Christ above himself who above fourteen years ago whether Bodily or onely by mental Extasie and Rapture I know not God knoweth was caught up to that Place of Glory called the Third Heavens and caught up there into Paradise a Place of Joys and heard that which neither can nor must be uttered being unsuitable to the Ears of Mortals and proper to Possessors 5. Of such an one will I glory
Judgment and so of our final Salvation 4. In that sincere Holiness and Obedience is the very matter that must justifie men against the virtual or actual accusation of Satan that they were not holy and obedient but ungodly or hypocrites As Faith it self is the matter of our Justification against the accusation that we were not Believers Now James speaketh of no other Faith than Paul doth But 1. He speaketh of another thing under the name of Works 2. And he speaketh of a working Nature in Faith for our Justification begun and of the Deeds themselves as needful to its continuance And in a word he speaketh of such Justification by no sort or works 1. In opposition to Christ or free Grace or 2. In coordination with him 3. But in meer instituted subordination to him And no Christian must ascribe to any Faith Works or act of Man the least part of the Office of Christ CHAP. III. 1. MY brethren be not many masters knowing that we shall receive the greater condemnation 1. And as I thus admonish you against the Errour of Hypocrites who take their dead Opinions and Professions for a Justifying Faith so must I do against another Vice which that sort of Hypocrites are guilty of Their Pride and Self-conceit maketh them think that their knowledge is much higher than other Christians and that they are the fittest men to be Teaching Masters and Reprovers and so they are all forwarder to Teach and Magisterially Censure others and use their Tongue to contemn others as short of them in knowledge and to boast of themselves and all their Talk runs in a Teaching and not a Learning way But I warn you to avoid this proud and masterly spirit for it will make your sin the greater and without excuse and increase your condemnation 2. For in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body 2. Your zeal goeth out by censuring others as great sinners in comparison of you perhaps for not observing your Ceremonies and Traditions or not taking you for their Teaching Masters But fear sin in your selves yea lest your censorious reproachful unbridled Tongues should prove worse than that which you censure others for He that hath most power to rule his Tongue and sinneth not in words is like to be the most perfect Christian and can rule his actions by the same Obedience and Wisdom which doth rule his Tongue 3. Behold we put bitts in the horses mouths that they may obey us and we turn about their whole body 3. As we rule the whole bodies of Horses by a Bridle in the mouth so could you bridle your mouths it would both signifie a power to rule your lives and much promote this 4. Behold also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helm whithersoever the governour listeth 4. So the Pilot by so small a thing as the Helm ruleth great Ships that are under the force of Winds 5. Even so the tongue is a little member and boasteth great things 5. And man's Tongue is but a small part of the body though it boast great things and the Government of that little member is a great part of the Government of the man 5 6. Behold how great a matter a little fire kindleth And the tongue is a fire a world of iniquity so is the tongue amongst our members that it defileth the whole body and setteth on fire the course of nature and it is set on fire of hell 5 6. The Tongue in the body and the World is like fire among much combustible matter As a little fire kindleth much so this little member doth both kindle defiling passions and guilt in our own bodies and also kindle hatred rage and strife in the World and set on fire the Societies and Affairs of Mankind in the World being it self set on fire by the Devil and used by hellish temptations to hellish designs in diabolical employment 7. For every kind of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of mankind 8. But the tongue can no man tame 7 8. For all sorts of Animals have been mastered by Man But the Tongue of another who can master when we have so much ado to subdue our own 8 9. It is an unruly evil full of deadly poison Therewith bless we God even the Father and therewith curse we men which are made after the similitude of God 10. Out of the same mouth proceedeth blessing and cursing 8 9. It is to us and in the World an unruly evil till Grace shall tame it and infecteth our selves and the societies where we live with the mortal Poison of many great sins The same Hypocrites who praise God and worship him with it do reproach their Brethren with it not only Men that have some of Gods Image in their natural faculties but those that are Gods true Servants better than themselves who are renewed to Gods Image in Holiness by Grace 10. 11. My brethren these things ought not so to be Doth a fountain send forth at the same place sweet water and bitter 12. Can a fig-tree my brethren bear olive-berries either a vine figs so can no fountain both yield salt water and fresh 10 11 12. Do you not perceive that your ill reproachful Tongues which vilifie speak evil of and condemn good Christians for not being of your minds do confute themselves when the same Tongues profess to honour God and boast of Wisdom and Religion in your selves If you were as Wise and Godly as you profess your Tongues would not by speaking ill of your Brethren shew the contrary No Fountain sends forth sweet water and bitter fresh and salt no Fig tree brings sorth Olives The tree is known by its fruits 13. Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdom 13. Are any among you indeed as much wiser and knowing and excelling others as you would be thought when you censure or despise them Shew it if you would have any wise man believe you not by proud boasting or talking against others but by the true fruits of the Spirit even a better conversation than theirs in all your dealings and by more good works with that humble meekness which signifieth true Wisdom 14. But if ye have bitter envying and strife in your hearts glory not and lie not against the truth 15. This wisdom descendeth not from above but is earthly sensual devilish 14 15. But if you have a bitter Zeal and envy and uncharitable heart-rising and strife against your Brethren pretending truth Orthodoxness or Religion for your swelling envy and emulation and talking and preaching down Love and Peace to make those that differ from your side to seem hateful or contemptuous in comparison of