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
us 16. And his disciples went forth and came into the city and found as he had said unto them and they made ready the passover 16. Note Christ knew what was future and unseen even voluntary acts 17. And in the evening he cometh with the twelve 18. And as they sat and did eat Jesus said Verily I say to you one of you which eateth with me shall betray me 19. And they began to be sorrowful and to say unto him one by one Is it I And another said is it I 20. And he answered and said unto them It is one of the twelve that dippeth with me in the dish 19. Note They feared themselves and his suspicion and were troubled at the Prognostick 2. Christs giving Judas the Sop is here past by 21. The Son of man indeed goeth as it is written of him but wo to that man by whom the Son of man is betrayed good were it or that man if he had never been born 21. Note 1. Gods foreknowledge or decrees excuse nâ—â—â—â—â—ans sin 2. By Good is meant A less evil 22. And as they did eat Jesus took bread and blessed and brake it and gave to them and said Take eat this is my body 22. Note Here it is called at once Bread and his Body Bread Naturally and His Body Sacramentally that is Representatively and Significantly For It is the Relative and Bread is the Antecedent What did Christ Take Bread What did he Bless Iâ— What did he Break It. What is It but that before-named Bread Yet by so doing he made it his Body How As the King maketh a piece of Wax to become his Great Seal by which he conveyeth Land Liberty and Life Or a piece of Silver to be Money 23. And he took the cup and when he had given thanks he gave it to them and and they all drank of it 24. And he said unto them this is my blood of the new testament which is shed for many 23. By the Cup is meant the Wine Note It is strange that men who find that Christ throughout the Gospel still taught by Parables or Similitudes saying This is such a thing and That is such a thing as the Seed is the Word the Field is the World the Reapers are the Angels c. should force themselves to believe that there is no similitude used here The Lord deliver his Church from those who burn men that believe not that Bread is no Bread but made Christ himself while themselves believe not that Christ himself is Christ indeed but are Infidels 25. Verily I say unto you I will drink no more of the fruit of the vine until that day that I drink it new in the kingdom of God 16. And when they had sung an hymn they went out into the mount of Olives 25. See Matth. 24. It 's more than probable that this Hymn was a form 27. And Jesus saith unto them All ye shall be offended because of me this night for it is written for I will smite the shepherd and the sheep shall be scattered 27. Your Faith shall stagger and you shall forsake me and fly in fear 28. But after that I am risen I will go before you into Galilee 28. See Job 21.1 2 3. 29. But Peter said unto him Although all shall be offended yet will not I. 30. And Jesus saith unto him Verily I say unto thee that this day even in this night before the cock crow twice thou shall deny me thrice 30. Note This is not contraay to other Evangelists that say Before the Cock crow For 1. They mean before Cocks crowing time be past or before the second Cocks crowing 2. The Writers spake the sense of Christs words and not always the precise words themselves 31. But he spake the more vehemently if I should die with thee I will not deny thee in any wise Likewise also said they all 31. Note If the Apostles so little know themselves what wonder if most Christians know not how bad they are 32. And they came to a place which was named Gethsemani and he saith unto his disciples Sit ye here while I shall pray 33. And he taketh with him Peter and James and John and began to be sore amazed and to be very heavy 34. And saith to them my soul is exceeding sorrowful unto death tarry ye here and watch 35. And he went forward a little and fell on the ground and prayed that if it were possible the hour might pass from him 36. And he said Abba Father All things are possible to thee take away this cup from me not what I will but what thou wilt 34. Note It is an error that Christs God-head was instead of a human Soul For his Soul was sorrowful and suffered but so could not his Godhead 2. His nature in the first instant had a sinless aversness to suffering as such but his Reason and Will submit to it in the second instant because it is according to Gods Will for greater benefit 37. And he cometh and findeth them sleeping and saith to Peter Simon sleepest thou couldest thou not watch one hour 38. Watch ye and pray lest ye enter into temptation The Spirit truly is ready but the flesh is weak 37. Hast thou strength to die with me who canst not watch one hour with me Watching and Praying is the means to avoid temptation and consequently sinning and suffering for sin The Mind and Will sanctified by Gods Spirit is inclined to duty but it hath not an absolute Despotical power over the fleshly weakness and backwardness but a political only 39. And again he went away and prayed and said the same words 40. And when he returned he found them asleep again for their eyes were heavy neither wist they what to answer him 41. And he cometh the third time and saith unto them Sleep on now and take your rest it is enough the hour is come behold the Son of man is betrayed into the hands of sinners 40. They were ashamed 41. Now I have no more use for your watching with me Take your own course or rest My apprehenders are at hand 42. Rise up let us go lo he that betrayeth me is at hand 43. And immediately while he yet spake cometh Judas one of the twelve and with him a great multitude with swords and staves from the chief priests and the Scribes and the elders 44. And he that betrayed him had given them a token saying whomsoever I shall kiss that same is he take him and lead him away 45. And as soon as he was come he goeth straitway way unto him and saith Master master and kissed him 44. Note Thus Satans servants that wear Christs Livery both Priests and Magistrates betray Christ by his own Titles and by pretence of Love and Honour 46. And they laid their hands on him and took him 47. And one of them that stood by drew a sword and smote a servant of the high priests and cut off his ear 47. Note Had buâ—
Satan into Judas surnamed Iscariot being of the number of the twelve 4. And he went his way and communed with the chief priests and captains how he might betray him unto them 3 4. Note There is more of Satan in sin than sinners think He hath access as a Tempter to the Imagination and when his Temptation prevaileth he gets greater possession of the heart 5. And they were glad and covenanted to give him money 5. Note 1. Wicked purposes or desires use to meet with encouragement from wicked men 2. It is a heinous crime when men dare covenant to sin for gain 6. And he promised and sought opportunity to betray him unto them in the absence of the multitude 6. To avoid tumult 7. Then came the day of unleavened bread when the passeover must be killed 8. And he sent Peter and John saying Go and prepare us the passeover that we may eat 9. And they said unto him Where wilt thou that we prepare 10. And he said unto them Behold when ye are entred into the city there shall a man meet you bearing a pitcher of water follow him into the house where he entreth in 11. And ye shall say unto the good man of the house The master saith unto thee Where is the guest-chamber where I shall eat the passeover with my disciples 12. And he shall shew you a large upper room furnished there make ready 13. And they went and found as he had said unto them and they made ready the passeover 7 8 9 10 11 12 13. Note 1. Christ knew what would befal them out of sight 2. Being made under the Law he would keep even that part that typified himself 14. And when the hour was come he sat down and the twelve apostles with him 15. And he said unto them With desire I have desired to eat this passeover with you before I suffer 14. Note Christ earnestly desired the fulfilling of his undertaken work and holy Communion with his Servants 16. For I say unto you I will not any more eat thereof until it be fulfilled in the kingdom of God 17. And he took the cup and gave thanks and said Take this and divide it among your selves 18. For I say unto you I will not drink of the fruit of the vine until the kingdom of God shall come 16 17 18. Till we meet in Heaven or till I celebrate that Sacrament which is the Christian Passover with you in the holy Assemblies where I will be spiritually present Qu. How comes the Cup twice mentioned Ans The first was part of the Passover But Beza noteth that the 18th and 19th verses are not in the Syrian Translation which is most ancient And in his very old Greek Copy now at Cambridge This do in remembrance of me is left out of the 19th verse and he conjectures some verses are transposed 19. And he took bread and gave thanks and brake it and gave unto them saying This is my body which is given for you this do in remembrance of me 20. Likewise also the cup after supper saying This cup is the new testament in my blood which is shed for you 19 20. See Matth. 26. Note Seeing the Evangelists use not all the very same words it seems not of absolute necessity to use just the same still Yet all the substance must be retained and it 's safest repeating all set together which they recite and as Paul most fully reciteth them 21. But behold the hand of him that betrayeth me is with me on the table 22. And truly the Son of man goeth as it was determined but wo unto that man by whom he is betrayed 23. And they began to enquire among themselves which of them it was that should do this thing 21 22 23. Note How hard was Judas's heart that took not this warning 24. And there was also a strife among them which of them should be accounted the greatest 24. Note This strife was before Matth. 20. But Luke keepeth not to the order of time 25. And he said unto them The kings of the Gentiles exercise lordship over them and they that exercise authority upon them are called benefactors 26. But ye shall not be so but he that is greatest among you let him be as the younger and he that is chief as he that doth serve 25 26. I am not for parity among all my Disciples You know I have chosen you only to be Apostles But though you be over the Churches you must not be Rulers of one another And that sort of Preeminence which you have must not be like that of the Princes of the World who Rule by the Sword or outward Force and in worldly Pomp or State constraining Subjects to flatter them with high Titles but it must be grounded in an excellency of Grace and Gifts Love Meekness Humility being the most useful and devoted to the good of all as Ruling only the voluntary and therefore by the clearest Reason and greatest Love and most exemplary profitable Lives Strive and spare not for this Preeminence and Disparity 27. For whether is greater he that sitteth at meat or he that serveth Is not he that sitteth at meat but I am among you as he that serveth 27. Would you rule as greater than I what hath my Government of you been but to do you good by Doctrine Love and good Example without force 28. Ye are they which have continued with me in my temptations 29. And I appoint unto you a kingdom as my Father hath appointed unto me 28. As a reward for your faithful sticking to me in all my Tryals and Sufferings I appoint c. Note This Promise is three ways expounded 1. The aspiring Clergy say it is I make you Apostles the Chief Rulers of my Church though in persecuting tâ—â—es and yâ—ur Successors shall be Patriarchs Metropolitans Arch-Bishops c. and over top Emperours and Kings 2. Others say that this lower World is but a shadow of the upper and that the Office of Angels and the Titles in Daniel of Mâ—â—â—â— your Prince and so of other Angels sheweth thiâ—â—eâ—e be Kingdoms in the Spiritual World above us answerable to all the Kingdoms on Earth and incomparably more and that therefore Christ saith In my Father's house are many Mansions And that there the twelve Apostles have their Kingdoms at least over the twelve Tribâ—â— as being equal with the Angels 3. But most think that it is only an expression of the eminent Glory of the Apostles after the Resurrection I see not but part of all three Expositions may be included that is you shall be Chief in my Church on Earth and equal with Angels after Death but specially after the Day of Judgment 30. That ye may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel 30. That ye may be feasted by me in Heaven with spiritual everlasting Joys and may be Superiors to the glorified Israelites and in the mean time on
evidence instead of our mediate sight and hearing so is it as to the Tradition of the Bible Baptism Creed c. That Tradition doth but deliver to us the same word mediately which the first Churches received immediately from the Apostles He that cannot read may be saved by believing the Gospel translated and read or reported by the Preachers 40. So when the Samaritans were come to him they besought him that he would tarry with them and he abode there two days 41. And many more believed because of his own words 42. And said to the woman now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World 42. Not so much because of thy saying N. Yet this was the same sort of Faith though by the evidence divers ways conveyed 43. Now after two days he departed thence and went into Galilee 44. For Jesus himself testifyed that a Prophet hath no honour in his own Country 43. He went into Galilee not to Nazareth where he had lived but to Cana For he had testified that a Prophet is despised in his own Country where they have seen his common Parentage and Education but see not Gods Spirit in him and familiarity breeds contempt 45. Then when he was come into Galilee the Galileans received him having seen all the things that he did at Jerusalem at the feast for they also went unto the feast 45. His former and later Miracles caused these Galileans to receive him 46. So Jesus came again into Cana of Galilee where he made the water wine and there was a certain Nobleman whose Son was sick at Capernaum 47. When he heard That Jesus was come out of Judaea into Galilee he went unto him and besought him that he would come down and heal his Son for he was at the point of Death 48. Then said Jesus to him except ye see signs and wonders ye will not believe 49. The Nobleman saith unto him Sir come down ere my child die 50. Jesus saith to him Go thy way thy Son liveth And the man believed the word that Jesus had spoken to him and went his way 51. And as he was now going down his Servants met him and told him saying Thy Son liveth 52. Then enquired he of them the hour when he began to amend and they said unto him Yesterday at the seventh hour the fever left him 53. So the Father knew that it was at the same hour in which Jesus said to him Thy Son liveth And himself believed and his whole house 54. This is again the second Miracle that Jesus did when he was come out of Judea into Galilee 46. c. N. 1. Outward necessities which nature is sensible of drived many to seek to Christ 2. Children speed the better for their Parents Faith And if in the Poly why not in the Soul 3. When the Rulers of Families believe they must endeavour the conversion of their whole Families And God oft blesseth such endeavours 4. Bodily Mercies tend to the good of Souls and should be so improved CHAP. V. 1 AFter this there was a feast of the Jews and Jesus went up to Jerusalem 2. Now there is at Jerusalem by the sheep-market a pool which is called in the Hebrew Tongue Bethesda having five Porches 3. In these lay a great number of impotent folks blind halt withered waiting for the moving of the water 4. For an Angel went down into the Pool at a certain season and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had N. 1. Some few think that this was a Pond that the bloud of the Sacrifices ran into and was stirred by a Messenger not an Angel at the time of the Passover when the bloud was newly run into it and so healed not Miraculously but by the ordinary virtue of the new shed Bloud and that it is not all diseases that are meant and that it was not eight and thirty years that the man had waited in that Hospital but that he had so long been ill So Dr. Hammond others think it was the Pond made by Hezekiah and healed by unaccountable Miracle 5. And a certain man was there which had an Infirmity thirty and eight years 5. How great a Mercy is it to live eight and thirty years under Gods wholsome discipline How unexcusable was this man if he had been proud or worldly or careless of his everlasting State O my God I thank thee for the like discipline of eight and fifty years how safe a life is this in Comparison of full prosperity and pleasure 6. When Jesus saw him lye and knew that he had been now a long time in that case he saith to him wilt thou be made whole 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the Pool but while I am coming another steppeth down before me 8. Jesus saith unto him Rise take up thy Bed and walk 6. N. 1 When humane help faileth Christ sheweth his love and power and commandeth health at a word 9. And immediately the man was made whole and took up his Bed and walked And on the same day was the Sabbath 9. The man shewed them all that he was cured And Christ chose the Sabbath for this good work 10. The Jews therefore said to him that was cured It is the Sabbath day It is not lawful for thee to carry thy Bed 10. The Jews were stricter than Christ for Ceremony and Rites but looser for Charity and pleaded that it was a breach of Moses's Law to carry his Couch 11. He answered them He that made me whole the same said unto me Take up thy Bed and walk 11. I know not whom I should obey if not a man that can work so great a Miracle 12. Then asked they him what man is he that said unto thee Take up thy Bed and walk 12. Who is he that durst thus break the Law 13. And he that was healed knew not who it was for Jesus had conveyed himself away a multitude being in that place 13. Christ did it not for humane applause and therefore was not known to be the man 14. Afterward Jesus findeth him in the Temple and said to him Behold thou art made whole sin no more least a worse thing come unto thee 14. It was for thy sin that thou wast corrected Beware of sin lest the next be worse 15. The Man departed and told the Jews that it was Jesus that had made him whole 15. He told them in the praise of Jesuâ— that it was he that healed him 16. And therefore did the Jews persecute Jesus and sought to â—ay him because he had done these things on the Sabbath day 16. O the blindness and madness of malignants that will seek to kill men for doing good and healing men 17. But Jesus answered them my Father worketh hitherto
the man created for the woman but the woman for the man 9. And so God made the Woman after to be a meet Help for the Man and not the Woman first and then the Man as a Helper to her Though they must now be mutual Helpers 10. For this cause ought the woman to have power on her head because of the angels 10. Therefore the Woman ought to be vailed to signifie her subjection to the Power of Man yea and especially her Reverence to the Ministers of God and perhaps of the Angels that are Spectators of the Church assembles Doctrinally both are true though which is here meant cannot be proved 11. Nevertheless neither is the man without the woman neither the woman without the man in the Lord. 11. Yet Men have no Being but by Women nor without Men do Women exist or propagate and this is by the Ordination of the Lord. 12. For as the woman is of the man even so is the man also by the woman but all things of God 12. For as at the first Creation the Woman was taken out of the Man so in Generation the Man is of the Woman and all things are of God 13. Judge in your selves is it comely that a woman pray unto God uncovered 13. The signification of being uncovered being by Custom a Note Superiority judge in your selves whether such be decent for a Woman at the Churches Prayers 14. Doth not even nature it self teach you that if a man have long hair it is a shame unto him 14. And when common Custom hath made the wearing of Hair at length the Note of the Female Sex doth not Nature it self tell you that it is a shame for a Man to be so like a Woman when God forbiddeth us so much as to be cloathed as Women to confound the Sexes which must needs be visibly distinguished 15. But if a woman have long hair it is a glory to her for her hair is given her for a covering 15. But Use tâ—lls us that for Women to let their Hair grow out at length is a signification of Modesty as a kind of Covering and so is decent to them 16. But if any man seem to be contentious we have no such custom neither the churches of God 16. But if any will contentiously dispute against what I say though I would make no greater a matter of such things than the nature of them requireth let this Answer suffice to resolve sober Minds The Custom of all the Churches is against Womens being uncovered as an unseemly thing and you should not easily be different from all the Churches in a Matter which depends on the Signification of an Action which Use and common Opinion must interpret We that must be as concordant as we can must not affect dissimilitude 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse 17. But about your Church-Assemblies I have a greater matter of which I must blame you that you come together for holy Communion not as you ought but in sinful sort 18. For first of all when ye come together in the church I hear that there be divisions among you and I partly believe it 18. For first when your coming together in one Church to profess Union and Communion as Members of one Body in holy Love yet I hear credibly that you even there shew your Divisions and are of dissenting Minds and Parties and Practices 19. For there must be also heresies among you that they which are approved may be made manifest among you 19. For God will permit Heresies or Sects and Divisions to arise among you to try you that it may be seen who are sound well setled approved Christians when the Chaff flieth away 20. When ye come together therefore into one place this is not to eat the Lords supper 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken 20 21. When you meet in one place as a Church to profess Unity in Christ it is not like the Supper of the Lord which is a holy Feast of Sacramental Unity where all had the same Food and the same Sacramental Body and Blood of Christ For you first bring to the Church every one his own Supper for himself instead of a Common Feast of Love and the Rich eat and drink to the full and the Poor are hungry 22. What have ye not houses to eat and to drink in or despise ye the church of God and shame them that have not What shall I say to you shall I praise you in this I praise you not 22. If you must dâ—ffer according to your Riches do it in your own Houses and pretend not a holy Love-Feast in such Disparities and abuse not Church-Assemblies and Feasts by your Fulness and uncharitable Propriety and shame not the Poor that should be Feasted with you This is a Practice worthy to be blamed in you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this do in remembrance of me 23 24. For I have not taught you of my own invention the Doctrine of the Sacrament but I received it from Christ partly by them that were present and partly by his inspiration to wit that the same night in which he was c. Note 1. It was Bread that he took it was Bread which he brake after Thanksgiving or Benediction it was Bread which he gave them 2. Yet it was his Body which he gave them Sacramentally and Relatively As the same thing which is materialâ—y Gold and Silver may formally be the Kings Coyn and Current Money or a badge of Honour or the Kings Image c. 3. That Christ gave it them together plurally and bid them take it as personal applyers each to himself 4. That it is his Will and Institution that this use should be continued to the Church in commemoration of his sacrificed Body and Blood 25. After the same manner also he took the cup when he had supped saying This cup is the new testament in my blood this do ye as oft as ye drink it in remembrance of me 25. So also he took the Cup after Supper saying The Wine in this Cup is by Sacramental signification my Blood as it purchaseth as a Sacrifice and sealeth the New Covenant or Statute Use it thus frequently in your holy Communion in remembrance of my Bloodshed 26. For as often as ye eat this bread and drink this cup ye do shew the Lords death till he come 26. For by the frequent use of this Bread and Cup ye are to represent and declare the Sacrificing of Christ for our Sins till he come in Glory 27. Wherefore whosoever shall eat
this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. 27. And it being so sacred an Institution for so high a Use whoever shall profane it and use it but as common Food or contrary to the holy Ends of it which is the signification of Gods Love to us by the Sacrifice of Christ for our Sins and our Signification and Covenant of Love and Union with him and one another he partaketh in Guilt with them that despise and crucifie him 28. But let a man examine himself and so let him eat of that bread and drink of that cup. 28. But let Men try and examine themselves whether their Hearts and Practice do answer the necessary Ends of this holy Institution coming to it as reverent Partakers of the Sacramental or Representative Sacrificed Body and Blood of Christ in the penitent and believing sense of their Sin and need of a Saviour and of his pardoning and healing Grace trusting the Hopes of their Salvation on him and sincerely renewing their Self-dedication to him and Covenant of New Obedience to him in Love and Unity with his Church even all sincere Believers and so let them comfortably herein communicate 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 29. For he that eateth and drinketh otherwise than thus that is profanely and not to the Ends of the Institution doth but draw Judgment on himself in stead of Grace 30. For this cause many are weak and sickly among you and many sleep 30. For this very Sin of Profaning the holy Ordinance God hath inflicted on many of you Weakness and Sickness and Death on some For God useth Paternal Castigation Justice and Punishments even on his Family 31. For if we would judge our selves we should not be judged 31. And if we would examine and judge our selves and so come to this Feast as true penitent Believers with a right Intent and holy Reverence we should escape such castigatory Penalties and the Judgment of God 32. But when we are judged we are chastened of the Lord that we should not be condemned with the world 32. But these Judgments of God on his Family are not by destructive Revenge but Fatherly Chastisements to bring us to Repentance that we may not be condemned with the unholy World 33. Wherefore my brethren when ye come together to eat tarry one for another 33. Wherefore as Brethren do all in that impartial Unity and Love as answereth your Profession and Christs Institution and not in Selfishness Division or Prophaneness 34. And if any man hunger let him eat at home that ye come not together unto condemnation And the rest will I set in order when I come 34. Let the hungry eat at home and not disorder the sacred Communion and use it carnally or as a common Feast and that with uncharitable inequality lest your prophanation of so holy a thing bring down Gods Judgments on you As for other Points of Church Order I will determine them when I come ANNOTATIONS I. AS to the Custom of Men and Womens Covering and Hair mentioned ver 13 14 c. 1. It is certain that the Significancy is the thing that must decide the Case and that as Words so this Action is an arbitrary Sign and depends on the Custom and Opinion of the Country as the Expositor And that with us where Mens being uncovered signifieth Reverence and Submission to a Superiour the Case quite differeth from that of the Corinthians 2. And yet the Custom is so common in most Nations for Women to wear their Hair at full length and Men to cut it that it seems there is somewhat in Nature that tendeth to this difference as there is in Kneeling and Prostration to shew Humiliation and Submission And to consound the Difference of Sexes in Habits is a great Sin tending to Debauchery and to hide unclean and Beastly Conversation And therefore though a Man may in such things of themselves indifferent do as the worst do in an undecent Fashion to aovid some greater Evil as among Thieves or Persecutors to escape unknown as one may wear Womens Clothes to escape from unjust Imprisonment or Death yet sober godly Persons should not without such necessity imitate the Fashions which are the Ensigns of Pride Debauchery or any sinful self-distinguishing sort of Men or Women Apply this to our Case of Mens wearing great Periyuks and that of Womens Hair who sell it for that use and to the Fashion of Womens naked Breasts and Gowns with long superfluous Trains while the Poor want necessary Cloathing c. What would Paul have said if any of these had been then the Case II. It is a most doleful Case that Satan hath prevailed to turn this sacred Institution of Christs Supper into the matter of bloody Contention with sâ—me and of uncomfortable distracting Scruples and Fears with others when as Christ ordained it to be the firm Bond of constant Love and Unity and the great Comfort of the Souls of penitent Believers 1. On one side by over-doing in the Dogmatical and Ceremonious part it is turned into the Monsters of Transubstantiation the Priests Communion alone while the People look on a half Sacrament without the Cup a Latin Mass not understood a Real Sacrifice offered for the Dead in stead of a Representative Commemorative Sacrifice the Adoration of Bread as God supposed to be no Bread but the Body of God indeed c. And it 's made an Engine to wrack Mens Consciences and tear the Church by excommunicating all that dare not Conform to all the Dresses which usurping Domination hath painted this Sacrament withal And the Blood of Christs faithful Servants is shed for not following all these Opinions and antick Ceremonies that the Sacrifice of Christs Body and Blood is abused by So that alas how many Churches are torn and persecute one another for not using this Sacrament of Love and Communion according to those Devices of Men which Peter or Paul never used or approved 2. On the other side many godly Persons quite misunderstanding the Words of Paul about unworthy receiving come with such an excess of Reverence and Fear lest they eat and drink their own Damnation that either they seldom venture to Communicate which the old Christians did oftner than every Lords Day or else they are more terrified far than comforted And looking that God should suddenly comfort them in the very Act of Receiving while they fight against their own Comforts by Mistakes and unbelieving Fears when they feel not their Expectation answered they are ready to despair as having received unworthily And should they do so by Prayer and Hearing what a Torment and Slavery would they make of Religion by their Errour 3. And yet the Ignorant and Ungodly who truly receive unworthily can from the bare doing of the outward Act steal to themselves that deceitful Comfort by which they are
When man consents it is a Law accepted a gift and Testament accepted and a mutual actual Covenant the Law hath its introductive History and Doctrine its precepts prohibitions promises and threats And the Covenant hath the same parts only denominated from mutual consent But because there are Laws of more or less rigor and of various tenours it is the Law of Faith or Grace which is the Covenant Testament and Gospel which is now before us denominated from the Donative and Promissory parts though precept and threatening be included IV. It is of great importance that we err not by giving too little or too much to the sacred Scriptures from both which extreams many dangerous errours How 1. On the left hand those err that deny it to be Gods word of infallible truth intelligible and perfect as to its proper use without humane supplements written or orall Doctrinal or Canon Laws and those that deny it to have infallible ascertaining evidences of its truth These be-friend infidelity heresies prophaness Church Tyranny leaving it to Clergy-men to make us a new Faith New Sacraments and a new Religion at their Pleasure and to persecute good men that dare not renounce the Scripture sufficiency and Christs perfection by obeying their dictates and Cannons as Co-ordinate with Christs if not co-equal These make Church-concord utterly impossible while they deny the sufficiency not only of the essentials but of all the Bible to be the terms of Concord without their supplements or additions as if Christ that is the Author and finisher of our Faith and the maker of his own Church had not so much as told us what a Church or a Christian is or whom we must take for such into our love and Communion nor fixed the necessary terms of Union but left them to none knoweth whom even fallible men lyable to error and Tyranny that can but get uppermost and say then that they are the true Church and the Masters that must be obeyed while they are themselves of as many minds as they are of different Countrys interests and degrees of knowledge and sincerity 2. On the other side those overdo in ascribing to the Scripture who say that God had no Church or the Church no infallable rule of Faith and life before the writing of iâ— and who say that men converted by the Creed Catechismes preaching or tradition without knowing the Scripture can have no saving faith and that think none can be saved that doubt of any Canonical Books text or matter whether it be Gods word or that say Scripture is so perfect that there is no humane imperfection of the Pen-Men founâ— in phrase word or method and that God could not have made it better or that every Book may be known to be Canonical and every reading to be right when copies vary without Historical tradition by its own evident light and that we have no more cause to doubt of any word or matter than of the truth of the Gospel and that Reason is of small use either for the proof or exposition of the Scripture but the most illiterate if he found a Bible that he had never heard of may by its own light know its truth and sense as well as studious learned Men and that no other Books need to be readâ— and that the Scripture is a sufficient teacher of Physick Logick Grammar c. and that nothing is to be used or done in the External Forms Modes and Accidents of Gods Worship but what is particularly commanded in Scripture and that it telleth every man whether he be sincere and justified or not and not only telleth him â—ow to know it by inward evidence with many other such mistakes proceeding from mistaking the use of the Scripture by which its perfection must be measured Which all tend to confusion and at last to infidelity or doubting of the whole when these errourâ— are discerned V. And tho all the Scripture be of equal truth as it is Gods word yet many untruths are in it as uttered by Men and Devils which God truly recordeth And all parts are not of equal necessity or weight And as many err by casting off the Old Testament so others err by equalling it to us with the New It is Gods word left to acquaint us what was heretofore and to shew us how Christ was prophesied of and expected and how the Church was governed in the darker and more servile state and times But we have great cause to take heed of overvaluing its use to us lest we contradict Paul that saith that even that which was written in stone is done away and the Law Changed with the Priesthood and the old and faulty Covenant for a Better of which see the nine first Chapters to the Hebrews c. Judaizers are they that most of Pauls Epistles are writtâ—n against And as John Baptist waâ— greater than the Prophets so the least in the Kingdom of God is greater than he Evâ—n the holy Patriarks and David had a far more obscure Revelation of Christ and grace and the love of God and the glory to come then we have And accordingly we should have much more faith holiness and comfort than they It is dangerous making the best of them our Examples in points of faith or duty wherein they came far short of Gospel light and grace God doth not now bear with Poligamy as lie did then nor with such divorces nor doth the Gospel countenance such streams of blood as the Israelites ordinarily shed nor such lies as David was oft guilty of nor such a strange life as Solomon lived I mean that such faults will not now consist with true grace under our fuller light and mercy as would do then to men in a darker infant Age and therefore let us take heed of presuming on their Examples Christ and his Apostles are far fitter for our imitation David fills most of his Psalms with such complaints of his Enemies and curses against them as shew a far deeper sense of the suffering of the flesh and the concerns of this life than Peter and Paul shewed who suffered far more and for a holier cause and rejoyced in tribulation and then is suitable either to the precepts or examples of Christ All was not well said and done by good men which is recited in the New Testament much less in the old So far are they mistaken that say the Jews and Gentiles were bound to believe the Apostles in no more than they proved out of the Scripture that most of the Creed was to be believed by other evidences And Christ and his Apostles gave us so full proof of the truth of the Gospel as that their attestation of the Old Testament is to us a more convincing proof of its Divine Authority than any others Therefore Christians must read and honour the Old Testament and study it but the New far more to which it is that the Heart and Life must be conformed There Heavenly glory shineth far
our Reward is Wages for the value of our Work as beneficial to God in Commutative Justice but only speaketh of the proportion 3. Nor doth it imply That any in Heaven will murmur at other mens Salvation but that the Jewish Disciples were yet inclined to grudge that the Gentiles were equalled with them And it is to cure such envy now 13.14 But he answered one of them and said Friend I do thee no wrong didst thou not agree with me for a penny Take that thine is and goe thy way I will give to this last even as unto thee 15. Is it not lawful for me to do what I will with my own Is thine eye evil because I am good 13.14.15 I break no Covenant with thee Thou art not meet to give me Laws of Equity Liberality to another is no wrong to thee Am I not the rightful disposer of my own Must I give none more than the Value of their Work deserveth All shall have Equity but all shall not have equal bounty Thou shouldst be glad of thy Brothers receivings 16. So the last shall be first and the first last for many are called but few chosen 16. So the last called in time may be made the Chief in Dignity and the first called in time may be in Grace and Glory among the lowest Yea of many that come into the Church at the first calling as the Jewish Disciples few may prove sincere and Saved 17. And Jesus going up to Jerusalem took the Twelve Disciples apart in the way and said to them 18. Behold we go up to Jerusalem and the Son of man shall be betrayed to the Chief Priests and to the Scribes and they shall Condemn him to Death 19. And shall deliver him to the Gentiles to mock and to scourge and to Crucifie him and the third day he shall rise again 17.18.19 He fore-told them that at Jerusalem he should Suffer be Crucified and Rise again c. Note This frequent Prediction was a full proof of Christs truth and voluntary Suffering 20. Then came to him the mother of Zebedee's children with her Sons worshiping him and desiring a certain thing of him 21. And he said to her What wilt thou She saith to him Grant that these my two sons may sit the one on thy right hand and the other on thy left in thy Kingdom 20.21 N. Ambition is even in Christ's Disciples till special Grace humble them seeking Preferment and Honour in the Church is a Vice that Christ giveth us this warning to avoid Carnality is apt to corrupt the Minds even of Eminent Ministers and Disciples 22. But Jesus answered and said Ye know not what ye ask are ye able to drink of the Cup that I drink of and to be baptized with â—he baptisme that I am baptized with They â—aâ— to him We are able 22. You think to find Worldly Honour and Dignity in my Kingdom But you are mistaken It is Suffering for me that you must expect Can you drink of this bitter Cup as I must do and be Baptized in Blood as I must be And they over-confidently answered We are able Not knowing their tryal or their weakness 23. And he saith to them Ye shall drink indeed of my Cup and be Baptized with the baptisme that I am baptized with But to sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father 23. Ye shall indeed suffer more than now ye think of James was quickly Martyr'd But to be next me in my Kingdom is not to be given by me upon such Petitioning but onely to those to whom my Father hath prepared it and who shall be fittest for it 24. And when the ten heard it they were moved with indignation against the two brethren 24. Note 1. As some are prone to Ambition so others to envy them and be too much offended 2. This ambitious part of Christs Ministers here begaâ— Discontent that tended to Schism had not Christ soon rebuked it 3. Christs own Twelve Apostles had their mutual Distasts 25. But Jesus called them to him and said Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise Authority over them 26. But it shall not be so among you but whosoever will be Great among you let him be your Minister 27. And whosoever will be chief among you let him be your Servant 25.26.27 Christ rebuketh these Ambitious desires of Superiority among them and saith The Civil Government by the Sword which the Gentiles exercise is as Lords by force and fear and the Great in strength command the rest to do their wills But in my Church as such among you my Disciples it shall not be so But tho you must be subject to the coercive Government of Magistrates yet your own proper Government and pre-eminence shall be by serviceable Humility and Love over Volunteers Church-greatness shall consist in being most greatly serviceable to the conversion and Edification of Souls and in most humble condescention to that end And he shall be accounted the Chief Pastor and Christian who is most humbly serviceable to all And the Proud and Domineering and Unserviceable shall be the lowest or basest 28. Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many 28. As I my self came not to live in State with great Attendance of Servants but to serve Men for their good not to receive by their service to me but to save them by my Service for them and giving my very Life a Ransome for many 29. And as they departed from Jerico a great multitude followed him 30. And behold two blind men sitting by the way-side 31. When they heard that Jesus passed by Cryed out saying Have mercy on us O Lord thou Son of David 29.30.31 The Blind hearing by fame that he Healed all cryed to him for Mercy believing that he could heal them 32. And Jesus stood still and called them and said What will ye that I shall do tâ— you 32. Note Believers may have what they will of Christ which is meet for them and they for it 33.34 They say to him Lord that ouâ— eyes may be opened So Jesus had compassion on them and touched their eyes and immediately their eyes received sight and they followed him 33.34 Note 1. Bodily Calamities are easily felt and Bodily Welfare is easily desired 2. And tho Christ most value those who prefer Spiritual Mercies yet he hath compassion also on mens Bodies as serviceable to their Souls and to his Glory CHAP. XXI 1. AND when they drew nigh to Jerusalem and were to come to Bethphage to the mount of Olives then sent Jesus two Disciples 2. Saying to them Go into the Village over against you and straitway ye shall find an Ass tyed and a Colt with her loose them and bring them to me 3. And if any man
the length but their hypocrisie and oppressing cruelty Only good is fit to cover evil 15. Wo to you Scribes and Pharisees hypocrites for ye compass sea and land to make one proselyte and when he is made ye make him twofold more the child of hell than your selves 15. Ye are very diligent to convert men to your Religion and make them more guilty and more fierce against Christians than your selves 16. Wo to you ye blind guides who say Whosoever shall swear by the temple it is nothing but whosoever shall swear by the gold of the temple he is a debtor 16. By a foolish distinction you feign a man not bound to keep his oath nor guilty if he breâ—k it who sweareth by the Temple and yet say he is bâ—und that sweareth by the gold of the Temple as more holy 17. Ye fools and blind for whether is greater the gold or the temple that sanctifieth the gold 17. Is not the Temple consecrated to God before its Gold which is but an accident to the Temple 18. And whoever shall swear by the altar it is nothing but whoever shall swear by the gift that is upon it he is guilty 19. Ye fools and blind for whether is greater the gift or the altar that sanctifieth the gift 18 19. Is not the Altar consecrated before the Gift on which the gift must be offered if consecrated Qu. Doth not Christ here cross his own Law by calling them Fools and Blind Answ No It is railing and reproach by venting hurtful passion which he forbids But for a Friend or a Preacher to convince men of the folly of sinning and reprove it is a duty 20 21 22. Whoso therefore sweareth by the altar sweareth by it and by all things thereon And whoso shall swear by the temple sweareth by it and by him that dwelleth therein And whoso shall swear by heaven sweareth by the throne of God and by him that sitteth thereon 20 c. The Altar is to be taken as relating to the Offering and the Temple and Heaven as relating to God in the sence of the Oath 23. Wo to you Scribes and Pharisees hypocrites for ye pay tythes of mint and anise and cummin and have omitted the weighty matters of the law judgment mercy and saith these ought ye to have done and not to leave the others undone 23. What hypocrâ—ie is it to be precise in Tything and triâ—ing small things and to neglect the great duties of the Law just iâ—â—ging mercy and faithful dealing with all these 〈…〉 which you should have first done with greaâ—est zâ—â—l â—nd care and the small things to come in their proper place 24. Ye blind guides who strain at a gnat and swallow a camel 24. N. They may be â—â—â—rply reproved as blind guides who place their Religion in Ceremonies and small things while they omit Justice Mercy Fidelity and such great duties 25. Wo to you Scribes and Pharisees hypocrites for ye make clean the outside of the cup and of the platter but within they are full of extortion and excess 25. You wash the outside of your Cups and Platers but what contain they within but the Drink and the Meat which you have got by extortion and use to intemperance and excess 26. Thou blind Pharisee cleanse first that which is within the cup or platter that the outside of them may be clean also 26. See that thy Dish and Cup contain not the fruit of extortion nor the food of fleshly lust and do thus by thy heart also as well as by thy cup and dish 27. Wo to you Scribes and Pharisees hypocrites for ye are like to whited sepulchres which indeed appear beautiful outward but are within full of dead mens bones and of all uncleanness 28. Even so ye also outwardly appear righteous to men but within ye are full of hypocrisie and iniquity 27.28 So ye are adorned with your outward Ceremonies and Legal and Traditional observances but within are Hypocrites and wicked 29. Wo to you scribes and pharisees hypocrites because ye build the tombs of the prophets and garnish the sepulchres of the righteous 30. And say if we had been in the days of our fathers we would not have been partakers with them in the blood of the prophets 31. Wherefore ye be witnesses unto your selves that ye are the children of them which killed the prophets 32. Fill ye up then the measure of your Fathers 29. c. As Hypocrites ye honour by your Ceremonies Words the memory of the Prophets and Righteous men whom your Fathers Murdered and you say you would not have done it and yet you do the same and worse You confess that you are the off-spring of those Murderers and therefore lyable to be plagued for your Fore-fathers sins if you Repent not No wonder if you imitate them and fill up the measure till you be ripe for Vengeance 33. Ye serpents ye generation of vipers how can ye escape the damnation of hell 33. How can ye escape Damnation who are the Seed of such Serpents and Vipers of the same nature and go on in the same way of sin 34. Wherefore behold I send unto you Prophets and wise men and Scribes and some of them ye shall Kill and Crucifie and some of them shall ye scourge in your Synagogues and Persecute them from city to city 35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel to the blood of Zacharias son of Barachias whom ye slew between the Temple and the Altar 36. Verily I say to you All these things shall come on this Generation 34. c. I foretel you now what will befall you I will send unto you yet greater Prophets c. And thus you will use them And so when you have filled up the measure of your National Sin the Destruction deserved by your Ancestors but suspended by the patienâ—e and long-suffering of God shall be suspended no longer but shall fall on this forsaken Generation and God will remember all at once in the day that he dreadfully destroyeth you N. 1. Whether this Zacharias was the Son of Jehojada in Joash days and the Name of Barachias slipt into the Text by some Scribes conjecture out of the Description of the Prophet Zachary or whether it were any other is of no great Moment 2. The Sins of their Ancestors are said to be punished on that Generation 1. Because it being a National Punishment was procured by National Sins which is made up of many Ages 2. Because Children derive Nature and Guilt in part from Parents Sin and not from Adam onely as the whole History of Scripture sheweth 3. Because they sinned as their Ancestors did The Sin here described is much like theirs now who Canonize the Saints whom their Ancestors Persecuted and Murdered and keep Holidays for them and visit their Shrines and carry their Relicks and account their Names the Honour of their Church and at the same time
much worse and averse to Faith 32. The men of Nineve shall rise up in the judgment with this generation and shall condemn it for they repented at the preaching of Jonas and behold a greater than Jonas is here 32. See Matth. 12.42 33. No man when he hath lighted a candle putteth it in a secret place neither under a bushell but on a candlestick that they which come in may see the light 33. God would not have us hide his Truth much less silence it by Diabolical Persecution 34. The light of the body is the eye therefore when thine eye is single thy whole body is full of light but when thine eye is evil thy body also is full of darkness 34. The Light of Man is his true Understanding As that is so is the man a Child of Light or of Darkness 35. Take heed therefore that the light which is in thee be not darkness 35. Take heed lest that Understanding be ignorant or erroneous 36. If thy whole body therefore be full of light having no part dark the whole shall be full of light as when the bright shining of a candle doth give thee light 36. See Mark 6.26 37. And as he spake a certain Pharisee besought him to dine with him and he went in and sat down to meat 38. And when the Pharisee saw it he marvelled that he had not first washed-before dinner 37 38. See Matth. 7.3 Maâ—th 15.2 39. And the Lord said unto him Now do ye Pharisees make clean the outside of the cup and the platter but your inward part is full of ravening and wickedness 40. Ye fools did not he that made that which is without make that which is within also 41. But rather give alms of such things as you have and behold all things are clean unto you 39 40 41. True Cleanness is to be acceptable to God Be charitable and liberal and your meat will be clean to you 42. But wo unto you Pharisees for ye tithe mint and rue and all manner of herbs and pass over judgment and the love of God these ought ye to have done and not to leave the other undone 42. See Matth. 23.23 The Love of God and Justice with Men are far greater matters than religious Rites and Ceremonies or Church-Orders God's Laws are some far greater than others though none to be violated 43. Wo unto you Pharisees for ye love the uppermost seats in the synagogues and greetings in the markets 44. Wo unto you scribes and Pharisees hypocrites for ye are as graves which appear not and the men that walk over them are not aware of them 43 44. Note Hypocrisie is Pride covered with formal Ceremonious shews of Religion sometime unknown to the Hypocrite himself 45. Then answered one of the lawyers and said unto him Master thus saying thou reproachest us also 46. And he said Wo unto you also ye lawyers for ye lade men with burdens grievous to be born and ye your selves touch not the burdens with one of your fingers 45 46. Note 1. Bad men can bear guilt but not reproach for it 2. Strict Doctrine condemneth looâ—e and guilty Preachers 47. Wo unto you for ye build the sepulchers of the prophets and your fathers killed them 48. Truly ye bear witness that ye allow the deeds of your fathers for they indeed killed them and ye 〈◊〉 their sepulchers 47 48. See Matth. 23 3â— Hâ—â—ocrites glory â—n the names and honour of dâ—ad 〈…〉 and Saints and kill the living 49. Therefore also said the wisdom of God I will send them prophets and apostles and some of them they shall slay and persecute 50. That the blood of all the prophets which was shed from the foundation of the world may be required of this generation 49 50. Your Fore-fathers sins and yours shall be revenged on you shortly 51. From the blood of Abel unto the blood of Zacharias which perished between the altar and the temple verily â— say unto you it shall be required of this generation 52. Wo unto you lawyers for ye have taken away the key of knowledge ye entred not in your selves and them that were entring in ye hindred 51 52. Note The just description of a wicked Clergy 53. And as he said these things unto them the scribes and the Pharisees began to urge him vehemently and to provoke him to speak of many things 54. Laying wait for him and seeking to catch something out of his mouth that they might accuse him 53 54. Their wrath set their wits on work to ensnare him CHAP. XII 1. IN the mean time when there were gathered together an innumerable multitude of people insomuch that they trod one upon another he began to say unto his disciples first of all beware ye of the leaven of the Pharisees which is hypocrisie 1. Note He disswadeth none from joyning with them in any good or hearing the Law from them but to avoid their Hypocrisie and ceremonious covers of iniquity joined with malice against Christ 2. For there is nothing covered that shall not be revealed neither hid that shall not be known 3. Therefore whatsoever ye have spoken in darkness shall be heard in the light and that which ye have spoken in the ear in closets shall be proclaimed upon the house tops 2.3 Trust not to Secresie and Deceit for all secret sins shall be opened at the last Note O how many will that day shame It is our wisdom by due confession to take shame sooner to our selves 4. And I say unto you my friends Be not afraid of them that kill the body and after that have no more that they can do 5. But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you Fear him 4 5. I give it you as the most friendly counsel Take heed of too much fear of man lest it cause you to betray your Souls They can but kill the Body The Soul overliveth it and man's welfare or misery is after death Persecutors or Tyrants cannot reach or hurt you after death But as you love your selves fear God whose Justice will be executed on the ungodly after death and when he hath taken away their Souls will cast them into Hell Again I say be sure to fear him 6. Are not five sparrows sold for two farthings and not one of them is forgotten before God 7. But even the very hairs of your head are all numbred fear not therefore ye are of more value then many sparrows 6 7. God's Providence extendeth to a Sparrow and to the smallest creatures for he is omnipotent and all-sufficient and maintaineth all and much more to you There is not an hair of your heads not-caused not known and not regarded by him And doth he disregard your lives or welfare whom he hath raised above the rank of Brutes Note God is as sufficient for every creature and event as if he had but that one to mind 8. Also
brought on their way by the Church they passed through Phenice and Samaria declaring the conversion of the Gentiles and they caused great joy unto all the brethren 3. Note By the Church that brought them on is neither meant a Diocess of Churches nor the meer Clergy but the chief Men of the Congregation of Antioch 2. The Gentiles conversation was joyful news 4. And when they were come to Jerusalem they were received of the Church and of the Apostles and Elders and they declared all things that God had done with them 5. But there rose up certain of the Sect of the Pharisees which believed saying That it was needful to circumcise them and to command them to keep the law of Moses 4. They first told them of their success on the Gentiles and then of the Doctrine of these Christians Pharisees Note The error as to the Jews had a fair religious pretence for Moses Law was Gods own Law and delivered by Angels and confirmed be miracles and Christ had said that he came not to destroy it c. Therefore had not Apostolick Testimony and the Authority of the Holy Ghost by miracles proved the abrogation it would more hardly have been believed by good men than the substitute Canons of Bishops that have no such pretence But the Gentiles were never under Moses Law as such 6. And the Apostles and Elders came together for to consider of this matter 6. Note Gods inspiration made not consultation needless to themselves or to convince Gainsayers 7. And when there had been much disputing Peter rose up and said unto them Men and brethren ye know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the Gospel and believe 8. And God which knoweth the hearts bare them witness giving them the holy Ghost even as he did unto us 9. And put no difference between us and them purifying their hearts by faith 7. Those of the Pharisees way that came with Paul and Barnabas were heard disputing for their cause and then Peter said c. 10. Now therefore why tempt ye God to put a yoak upon the neck of the Disciples which neither our Fathers nor we were able to bear 10. God never put this yoke on the Gentiles and we Jews have found it a heavy burden 11. But we believe that through the Grace of the Lord Jesus Christ we shall be saved even as they 11. And it is not by the works of Moses Law that we Jews are justified and saved but in the same way that is common to the Gentiles with us even by the Grace of Jesus Christ 12. Then all the multitude kept silence and gave audience to Barnabas and Paul declaring what miracles and wonders God had wrought among the Gentiles by them 12. The miracles and conversion of the Gentiles was Gods approving Testimony in the case 13. And after they had held their peace James answered saying 13. Note They were not like the proud Magisterial Talkers so full of themselves that they have not patience to restrain their list of speaking till another hath done but stop and silence him by rude uncivil interruption on pretence that he is too long 13 14. Men and brethren hearken unto me 14. Simon hath declared how God at the first did visit the Gentiles to take out of them a people for his name 15. And to this agree the words of the Prophets as it is written 16. After this I will return and will build again the tabernacle of David which is fallen down and I will build again the ruines thereof and I will set it up 17. That the residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doeth all these things 13 14. Note Some think James meaneth the prophecy of Simeon Luke 2.32 A Light to lighten the Gentiles but its liker though not certain that its Peter here that he meaneth 18. Known unto God are all his works from the beginning of the world 18. God that hath prophecyed of this calling of the Gentiles decreed and foreknew it They are his works as well as we and he is merciful to all 19. Wherefore my sentence is that we trouble not them which from among the Gentiles are returned to God 20. But that we write unto them that they abstain from pollutions of idols and from fornication and from things strangled and from bloud 19. Note It is not agreed by expositors what these words mean whether it be only things indifferent that are here determined as Beza and some other think and that only to avoid offence for a time Or whether it be the precepts of Noah imposed on the Proselites of the Gate as such as Doctor Hammond thought They that go the first way think that by Fornication here is meant Idolatry that is the countenancing of it by the use of things in themselves indifferent But most think that by Fornication is meant some controverted sorts of it as marrying within some prohibited degrees or using Concubines or second Wives which the Jews scrupled not And others think that the ignorance of Jews and Gentiles of the evil of Fornication and some Hereticks pleading for it made it though not indifferent joyned with the rest Those that go the second way say that to the Proselites of the Gate the seven precepts of Noah were necessary and therefore when they turned Christians not to be cast off And by Blood they think is meant Bloodshed or Murder so the two first precepts saith Dr. Hammond are for worshipping the true God 2. And not Idols both these are included in Abstaining from Meats offered to Idols 3. Abstaining from Blood is the fifth of those precepts against Murder 4. From things strangled is the seventh 5. From Fornication was the fourth 6. And many ancient Greek copies add here Thou shalt not do to another what thou wouldst not have done to thee and that containeth that against theft and injustice c. Which ever of these be right it maketh no difference as to our obligation By eating things strangled and blood can be meant no more than such beastly devouring either of the blood it self or the blood in the strangled Creature which signifyeth a bloody mind and may harden men in cruelty and easilyer dispose them to shed Mans blood And if there be any more that is ceremonious in it it was temporary to avoid the Jews offence But if any think any more to be unlawful its lawful to forbear it 21. For Moses of old time hath in every city them that Preach him being read in the Synagogues every sabbath-day 21. As for the Jews the Law of Moses belongs to them and we leave them to it till God shall dissolve their State and Policy it is preached by the reading of it in the Synagogues every Sabbath day 22. Then pleased it the Apostles and Elders with the whole Church to send chosen
for the tumult he commanded him to be carried into the Castle 33 34. A Heathen would hear the cause before he judges it when superstitious Zealots execute before they try or hear 35. And when he came upon the stairs so it was that he was born of the Souldiers for the violence of the people 36. For the multitude of the people followed after crying Away with him 35. The Heathen Soldiers were fain by force to carry and guard him from these Hypocrites 37. And as Paul was to be led into the castle he said unto the cheif Captain May I speak unto thee Who said Canst thou speak Greek 38. Art not thou that Egyptian which before these days madest an uprore and leddest out into the wilderness four thousand men that were murderers 37 38. The tumult about him made him suspect him to be an Incendiary that had lately raised sedition 39. But Paul said I am a man which am a Jew of Tarsus a citizen of no mean city and I beseech thee suffer me to speak unto the people 40. And when he had given him licence Paul stood on the stairs and beckened with the hand unto the people and when there was made a great silence he spake unto them in the Hebrew tongue saying 39 40. When he had given him leave to speak and procured silence and audience by his Authority which else the Multitude of Legal Zealots would not have granted him he spake to them in the Chaldec Tongue than called the Hebrew because it was understood by a greater number than the Greek This sheweth that Greek was not then most common CHAP. XXII MEn brethren and fathers hear ye my defence which I make now unto you 2. And when they heard that he speak in the Hebrew tongue to them they kept the more silence and he saith 3. I am verily a man which am a Jew born in Tarsus a city in Cilicia yet brought up in this city at the feet of Gamaliel and taught according to the perfect manner of the law of the fathers and was Zelous towards God as ye all are this day 1. I am a Jew brought up a Disciple of Gamaliel under the same Laws and customs and as zealous for God in your way as you now are 4. And I persecuted this way unto the death binding and dilivering into prisons both men and women 4 And as you are affected with zealous cruelty now against Christians so was I then and persecuted them even to death binding and delivering them into Prison both Men and Women 5. As also the high priest doth bear me witness and all the estate of the elders from whom also I received letters unto the bretheren and went to Damascus to bring them which were there bound unto Jerusalem for to be punished 5. The High Priest and all the Council of Elders called rhe Sanedrim know this from whom I had Letters authorizing me to bring them Prisoners to Jerusalem to be punished 6. And it came to pass that as I made my journey and was come nigh unto Damascus about noon suddenly there shone from heaven a great light round about me 7. And I fell unto the ground and heard a voice saying unto me Saul Saul why persecutest thou me 6 7. I saw a Light and hâ—ard a Voice c. Note When Christ will speak in Power and Terror he will cast down the proudest Persecutor 2. Christ taketh the persecuting of his Servants and striving against his Gospel as persecuting himself it being against his Friends and for his Cause 8. And I answered Who art thou Lord And he said unto me I am Jesus of Nazareth whom thou Persecutest 8. Note Did Persecutors know Christ aright and know that it is him in his servants whom they persecute they durst not they would not do it 9. And they that were with me saw indeed the light and were afraid but they heard not the voice of him that speak to me 9. They saw the Light and heard the sound like Thunder but saw no man nor heard the voice and words that were spoken to me and which I heard 10 And I said What shall I do Lord And the Lord said unto me Arise and go into Damascus and there it shall be told thee of all things which are appointed for thee to do 10. I will not this way by voice from heaven tell thee thy duty I have stablished the way of notifying it by my Ministers and Spirit Go to Damascus and I will send thee a Teacher Note Souls duely humbled are ready to do any thing that God would have them do 11. And when I could not see for the glory of that light being led by the hand of them that were with me I came into Damascus 11. Note God made the Light it self to blind him as an Emblem of his persecuting blindness 12. And one Ananias a devout man according to the law having a good report of all the Jews which dwelt there 13. Came unto me and stood and said unto me Brother Saul receive thy sight And the same hour I looked up upon him 12. Ananias a zealous Jew tho a Christian well spoken of by the Jews themselves was sent to restore my sight c. 14. And he said The God of our fathers hath chosen thee that thou shouldest know his will and see that Just one and shouldest here the voice of his mouth 15. For thou shalt be his witness unto all men of what thou hast seen and heard 14 15. It is the free grace and will of God that hath chosen thee to see Christ whom thou persecutest and to hear his voice from Heaven and to be his witness of what thou hast seen and heard Note Paul is a full instance of Gods special electing grace 16. And now why tarriest thou arise and be baptized and wash away thy sins calling on the name of the Lord. 16. Delay not but presently repent and believe in Christ and give up thy self to him in his baptismal Covenant and as the Water washeth this body his pardoning grace through the merits of his blood and righteousness shall wash away the guilt of thy sins and call on the Lord for Mercy and for his Spirit 17. And it came to pass that when I was come again to Jerusalem even while I prayed in the temple I was in a trance 18. And saw him saying unto me Make haste and get thee quickly out of Jerusalem for they will not receive thy testimony concerning me 17. Note God that foreknew that the Jews would obstinately reject Paul directed his Ministry from them elsewhere 19. And I said Lord they know that I imprisoned and beat in every synagogue them that believed on thee 20. And when the bloud of thy martyr Stephen was shed I also was standing by and consenting unto his death and kept the raiment of them that slew him 19 20. Lord Sure they will hear me without prejudice who have so hotly persecuted they Servants as they do 21.
Wilderness 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted 6. Now these were admonishing Types to us and written to warn us that we lust not after forbidden gratifying of the Flesh as they did If they are accused as lusting in the Wilderness for Flesh when they had onely Manna for forty years what excess of Lust is it in them that take it for their Liberty and Wisdom to serve their Flesh and Appetite to the scandal of others by their ill Example 7. Neither be ye idolaters as were some of them as it is written The people sat down to eat and drink and rose up to play 7. And take warning by them and do not partake of Idols Feasts and make a sport of that which God is jealous in 8. Neither let us commit fornication as some of them committed and fell in one day three and twenty thousand 8 And take warning by their Destruction Num. 25.1 2 3. to avoid Fornication which some of you make light of 9. Neither let us tempt Christ as some of them also tempted and were destroyed of serpents 9. And be warned by their Plagues that you make not your Fleshly Lusts and your impatience of Sufferings to be the Law and Measure of your Expectations from God as if he must needs do what your Flesh would have him and allow you to do what you desire 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer 10. And let not the Life of Self-denial and Sufferings in the Flesh which Christ calls you to provoke you to murmur and be impatient under the Cross or weary of Christianity lest you be destroyed by the Executioners of Gods Justice as they were by the Plague 11. Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 11. The History of them and their Sins and Punishments are written for the use of all following Generations even for us that live in the last Age of the World to warn us to avoid the like 12. Wherefore let him that thinketh he standeth take heed lest he fall 12. Therefore in stead of Self-conceitedness and Self-confidence let even those that think best of themselves for Wisdom and Stability take heed lest they fall to Sin and Misery 13. There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it 13. There hath yet no tempting Trial befallen you but such as Men in your State of Humanity ordinarily undergo so that your Sufferings have been no justification of any self-saving Compliance with Idolaters And you have no cause to distrust God for the time to come for he is faithful and will not let your Trials be intolerable but with the Trial will shew you a safe passage out of it at last that by the forefight of that and the breyity you may be able to undergo it 14 15. Wherefore my dearly beloved flee from idolatry I speak as to wise men judge ye what I say 14 15. As you plead for Wisdom I will suppose I speak to Men of Wisdom who can judge of Reason and I offer the Reason of my Exhortation to your wisest Judgment 16. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ 16. Is not our Communion in the Lords Supper in Wine and Bread blessed a common Reception Sacramentally of the Blood and the Body of Christ Do we not join in a professed Reception of these communicated to us by Christ 17. For we being many are one bread and one body for we are all partakers of that one bread 17. For we that are many Persons are one Church or Body of Christ by Covenant-union with him the Bread of Life of whom we all Sacramentally and professed'y partake as many Grains of Corn make one Loaf and many Members one Body 18. Behold Israel after the flesh are not they which eat of the sacrifices partakers of the altar 18. Do not they that eat of the Sacrifices of the Jews thereby profess Worship to the God they sacrifice to 19. What say I then that the idol is any thing or that which is offered in sacrifice to idols is any thing 20. But I say that the things which the Gentiles sacrifice they sacrifice to devils and not to God and I would not that ye should have fellowship with devils 19 20. And now do not we know as well as others that an Idol or Image is nothing but Wood Stone Gold c. and that the Meat that is offered them is not in it self at all changed from what it was But I say that it is Devils that seduce the Heathens to this Idolatry and Devils whom they thereby obey and Devils whom they worship as supposed Demi-gods there represented and consequentially Devils with whom they have this Federal Communion And I would not have you Christians to be Subjects and Communicants with Devils 21. Ye cannot drink the cup of the Lord and the cup of devils ye cannot be partakers of the Lords table and of the table of devils 21. Think not that you may do both You cannot lawfully acceptably or effectually Sacramentally and Federally communicate in the Blood and Body of Christ or receive that sacred Cup and Bread and be made Members of him and his Church and also communicate in the Federal Sacrifices to Devils no not with your Bodies though you never so much despise them in your Hearts 22. Do we provoke the Lord to jealousie are we stronger then he 22. Shall we provoke God by that which in the Second Commandment and often he hath told us he will be a jealous Avenger of Are we strong enough to overcome him or to bear the Wrath of the Almighty 23. All things are lawful for me but all things are not expedient all things are lawful for me but all things edifie not 23. As I am from under Moses's Law and not bound by it as such so also I know that all Meats are in themselves now clean and lawful to me But lawful things may be used contrary to the Will of God the Ends of Christianity and the Edification of others and the Law of Christ forbiddeth us so to use them 24. Let no man seek his own but every man anothers wealth 24. We are bound by Christ to love others as our selves and therefore not to prefer our own small and bodily Interest or Safety before the spiritual greater Good of others nor to do only what we think best for our selves but also what is best for others especially for the Church of Christ 25. Whatsoever
for us which thence he will bestow 13. For if the blood of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh 13. If these be by Divine Institution effectual against corporal Legal uncleanness by a ceremonial Sanctification the figure of the spiritual 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God 14. Most certainly then shall the Blood of Christ who by the Eternal Spirit offered himself Soul and Body a spotless Sacrifice to God the Soveraign Righteous Judge to cleanse Soul and Conscience from the power and guilt of dead works which signifie a death in sin and tend to death for sin to serve the Living God who will accept us to an Everlasting Life Note By the Eternal Spirit by which Christ offered himself some Expositors understand Christ's Immortal Soul voluntarily resigning his Life 2. Others understand the Holy Ghost the Third Person in the Trinity by whom Christ is said to be conceived and to do his Miracles 3. Others understand his own Divine Nature as the Second Person It 's hard to be sure which is meant but it is of no great moment seeing it is certain that indeed he did it by all these three There is a fourth Opinion of some that understand it of a prime superangelical Nature of Christ which they think by Eternal Emanation cometh from the Deity united to it which they make a middle Third Nature in Christ and in which they suppose it is that as a Creature he is advanced above all Angels because they take Angels and Men to to be specie distinct and that if Humane Nature must be set above Angels in it self it must thereby change its species and be no more humane But to be wise to sobriety in such Mysteries is safe and not to presume 15. And for this cause he is the mediatour of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance 15. And for this cause Christ became Mediator between God and Man to procure seal and promulgate the New Covenant or Law of Grace that his death doing that which no other Sacrifice could do in expiation of the Jews sins committed under the Mosaical Covenant as well as of the rest of the World they which are by his call made sound Believers might by promise be secured of the Eternal Inheritance and possessed of it in due time 16. For where a testament is there must also of necessity be the death of the testatour 17. For a testament is of force after men are dead otherwise it is of no strength at all whilest the testatour liveth 16 17. And Christ being by his Sponsion to be a Sacrifice his Donation doth presuppose his Purchase and thence his Covenant hath also the nature of a Testament which supposeth the death of the Testator and is not of efficacy till then to give full right to what he bequeatheth Note That the eminent Evangelical Kingdom of the Mediator in its last full Edition called the Kingdom of Christ and of Heaven distinct from the obscure state of Promise before Christ's Incarnation began at Christ's Resurrection Ascension and sending of the eminent Gift of the Holy Ghost and was but as an Embrio before 18. Whereupon neither the first testament was dedicated without bloud 18. Therefore the first as figurative of the second was consecrated and sealed in blood 19. For when Moses had spoken every precept to all the people according to the law he took the bloud of calves and of goats with water and scarlet wool and hyssop and sprinkled both the Book and all the people 20. Saying This is the bloud of the Testament which God hath enjoyned unto you 21. Moreover he sprinkled with bloud both the tabernacle and all the vessels of the ministry 22. And almost all things are by the law purged with bloud and without shedding of bloud is no remission 19 20 21 22. Note 1. God purposely instituted all these bloody Purifications to prefigure Christ 2. The Custom of sacrificing from the Fall must arise from Divine Institution and not without it from natural Invention as some now affirm And no doubt but it is propagated among all Idolaters through the World 1. By Tradition from Adam 2. Corrupted by Devils who would be worshipped as God and to that end promote the imitation of God 3. The Papists sprinkling of Holy Water is such another corrupt imitation setting up their Ceremony instead of Gods which Christ abolished 23. It was therefore necessary that the patterns in things in the heavens should be purified with these but the heavenly things themselves with better Sacrifices than these 23. These Ceremonies being ordained to prefigure and notifie things that are in Heaven and belong to Heaven it was meet that such blood should be the purifying Ceremony But the heavenly things themselves must be purchased and the Souls fitted for it purified and the Covenant consecrated by a more precious Sacrifice even the blood of the Lamb of God who taketh away the sins of the World 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us 24. For it was not to officiate in a Tabernacle made by man that Christ became our High Priest but though his Sacrifice was offered on Earth it was to officiate by continued Intercession for us in the Heavens in the presence of God's Glory of which the other was but a Type 25. Nor yet that he should offer himself often as the high priest entreth into the holy place every year with blood of others 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself 25 26. Note 1. Christ's once offering was sufficient It may oft be commemorated but only once done 2. It is unspeakable joy to Believers that Christ is for us as our High Priest entred into Heaven For he hath promised that we shall be with him where he is And where else now should we desire to be 3. The days of Christ here were the declining latter part of the World called the end as fifty or sixty years old is the end that is the latter part of man's Life How near then is it now to an end 1684 after 27 28. And as it is appointed unto men once to die but after this the Judgment So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation 27 28. And as it is with the common state of
cruel Persecutors under all tryals and sufferings hold fast both our Hope and Faith and the open profession of it For he is faithful who hath promised us the endless felicity which will pay for all and exceed all our expectations 24. And let us consider one another to provoke unto love and to good works 24. Let none of us live meerly to our selves but set our selves with studious diligence to promote the Sanctity and Salvation of each other which is not done by vain janglings and faction but by provoking one another to love and to good works and each to be a common blessing in his place by profiting others 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching 25. Not forsaking either the more full Church-Assemblies or any Christian Converse and Communion by which ye may excite and edifie one another as some do out of cowardly fear of suffering and some through selfishness and want of brotherly love and through coldness in Religion And the more resolved should you be in this because the time of suffering is short and the day of your deliverance draws on and cannot be far off Note Qu. 1. What if the Rulers forbid Church-Assemblies or at least inferiour edifying Converse Ans So they did for three hundred years when yet Christians used it by command from Christ And Christian Princes as is said heretofore must do more good but are not authorized to do more mischief and forbid good than Heathens But yet though we may not statedly forbear the duties of Piety and Charity no more than Daniel did praying or the old Christians preaching and meeting when we can perform them 1. We may forbear this or that particular meeting or action when it would do more hurt than good 2. And when imprisonment or banishment make it impossible it can be no duty Qu. 2. Who be they that must exhort one another Ans Not every one that hath a proud self-conceit or masterly talkative disease may needlesly gather Assemblies to ease his stomach on pretence of duty But the truly qualified and called Pastors must exhort in Church-Assemblies by Office and occasionally such other well qualified men as he shall there call forth or allow And in inferiour occasional Converse or Meetings such qualified persons as have best ability and opportunities to do good Even as Overseers by Office relieve the poor but every man that can must do it in charity And as the Physician by calling must heal the sick and wounded but any in charity may offer such help as others need and he is able not usurping the Function of the Physician 26. For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sins 27. But a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries 26 27. And the dreadful case of Apostates must deter you For if you wilfully forsake Christ and Christianity after you have received the knowledge of the truth of it by the Spirit all those miraculous Evidences by which it hath prevailed hitherto you must never look for another Saviour nor that Christ should come again to be sacrificed for you Reject him now and nothing remaineth but a dreadful expectation of his Vindictive Judgment when his Enemies that refused his Reign shall be brought forth to destruction Luke 19.27 Note Of this see before on chap. 6. what this sin is 28. He that despised Moses law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of grace 28 29. Capital presumptuous sins and contempt were punished by death by Moses Law And as Christ bringeth greater mercy the contempt of him deserveth far greater punishment when men by renouncing Christianity tread under foot the Son of God by calling him a crucified Deceiver and count the Blood of the Covenant which was shed to sanctifie them and reconcile them to God which they professing to believe were joyned with the Saints to be the blood of a justly crucified Malefactor and a prophane thing and thus do despight also to the Spirit of Grace which is Christ's Witness on Earth and by the Testimony of whose miraculous and sanctifying Gifts they once professed to believe in Christ and receive his Doctrine and now they will reproach these Gifts and Testimonies of the Spirit as delusions and not of the Spirit of God Note The falseness of their Doctrine who say that the Gospel is a bare absolute Promise and no Law and hath no proper threatning of penalty 30. For we know him that hath said Vengeance belongeth unto me I will recompense saith the Lord and again The Lord shall judge his people 31. It is a fearful thing to fall into the hands of the living God 30 31. Note Grace puts us not out of fear of danger 2. None so dreadful as a Vindictive God And 3. Apostates who reject Christ and his Salvation fall into the hands of God's terrible Justice 32. But call to remembrance the former days in which after ye were illuminated ye endured a great fight of afflictions 33. Partly whilst ye were made a gazing stock both by reproaches and afflictions and partly whilst ye became companions of them that were so used 32 33. But remember what you have formerly suffered for Christ Will you lose all that Or cannot God strengthen you now when you should be grown stronger Remember how you endured to be made the common spectacle and scorn of men by your own sufferings for sufferers are usually disdained by the baser multitude and also by being the companions of those that suffered and openly owning them and bore part of their afflictions 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that ye have in Heaven a better and an enduring substance 34. For I for one must bear you witness that in my bonds you did partake in my sufferings by compassion and also you took not only patiently but joyfully the loss and spoiling of your goods and bodily maintenance by the plunder and distreining of Persecutors And what made you do this but that you firmly believed yea knew by the witness in your selves attesting the Promises of Christ that you have as to right in Heaven a Treasure incomparably better than that which you lose and such as is endless and none can rob you of 35. Cast not away therefore your confidence which hath great recompence of reward 35. Do not then for nothing at last cast away the open bold owning of your Faith and Hope and with it all your Hope Labour and
such as are in the sea and all that are in them heard I saying blessing honour glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever 13. And as all the World which was curst for mans sin was according to each Creatures capacity redeemed from that curse by Christ to be performed in due time so I seemed to hear all that part of the World that belonged to man to magnifie Christ and God by him for the Worlds Redemption Ascribing to him all perfection Blessing Honour Glory Power c. Note Whether there be any reasonable Creatures in the sea is unknown to us The reasonable Creatures praise God and Christ understandingly the rest demonstratively and objectively Those under the earth are the Antipodes on the other â—ide of the earth 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped him that liveth for ever and ever 14 And the four Living Wights who are as the four Cherubiâ—s mentioned in Ezekiel joined with the four and twenty Elders who answer the Jews Sanhedrims that is with the Churches in the praises of God and of the Redeemer Note If these four Cherubims signified only Angels it is no wonder that they joyn with the Church in the Praises of Christ when they are of the same society with us though the higher parts CHAP. VI. 1. ANd I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see 1. When Christ opened the divine decrees in a noise like thunder I heard one of the four Living Wights or Cherubims calling me to come and see 2. And I saw and behold a white horse and he that sat on him had a bow and a crown was given unto him and he went forth conquering and to conquer 2. Note Some take this to be Christ going forth to convert men by the Gospel Others to be Christ beginning his Judgments on the Jews Others to be the Roman power by their conquests preparing for further execution on the Jews 3. And when he had opened the second seal I heard the second beast say Come and see 3. The second Cherub called me to see when the second seal was opend 4. And there went out another horse that was red and power was given to him that sat thereon to take peace from the earth and that they should kill one another and there was given unto him a great sword 4. God proceeded further towards his dreadful executions and gave up the World and specially the Jews to divisions and unpeaceable tumults and to kill and ruin one another 5. And when he had opened the third seal I heard the third beast say Come and see And I beheld and lo a black horse and he that sat on him had a pair of ballances in his hand 5. God yet procâ—eded to the next judgment which was famine signified by one on a black horse with ballance to weigh food to shew its scarcity 6. And I heard a voice in the midst of the four beasts say A measure of wheat for a penny and three measures of barley for a penny and see thou hurt not the oil and the wine 6. A mans day wages for labor shall buy but bread enough for one man There shall be a scarcity of the necessary part of food specially in Judea 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see 8. And I looked and behold a pale horse and his name that sat on him was Death and hell followed with him and power was given unto them over the fourth part of the earth to kill with sword and with hunger and with death and with the beasts of the earth 7.8 Judgment shall proceed from scarcity to death and ruins by famine wars and plagues which shall destroy a great part of the Jews at least 9. And when he had opened the fifth seal I saw under the altar the souls of them that were slain for the word of God and for the testimony which they held 9. Note The heavenly Apparition relating to the Church on Earth useth the name of an Altar and I think justifieth the use of it now 2. The Souls of Martyrs live in Heaven and therefore so do other Saints which proveth the Immortality of Souls To be under the Altar is to be in the heavenly Communion with them that offer praise to God And to be commemorated at the Altar by the Church on Earth that prayeth for deliverance from Persecutors 3. There be not only Praises but Prayers in Heaven and that for Justice on Persecutors on Earth therefore they know that their Blood is not revenged 4. How then are miserable Persecutors like to scape when Heaven and Earth pray against them 10. And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our blood on them that dwell on the earth 10. Note This was not from uncharitableness but conformity to God's Holiness Justice and Truth The Revenge desired being the Vindication of God's Holiness and Truth which he had promised 11. And white robes were given unto every one of them and it was said unto them that they should rest yet for a little season until their fellow-servants also and their brethren that should be killed as they were should be fulfilled 11. They were clothed in White which then signified Righteousness and Dignity in acknowledgment of their Fidelity but the Revenge must be delayed till the rest were killed especially say some by the Jews that must kill more that on that Generation might come â—ll the righteous Blood shed from Abel till the last Note God oft delayeth his Judgments but while more and greater sins prepare for heavier Plagues One Reason why we are not presently avenged and delivered from Persecutors is because more must yet suffer before they are ripe for signal Vengeance Our Souls may be under the Altar in Heaven cloathed in White before that day of Revenge 12. And I beheld when he had opened the sixth seal and lo there was a great earth-quake and the sun became black as sack-cloth of hair and the moon became as blood 13. And the stars of heaven fell unto the earth even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind 12 13. The great Calamities that were to follow on the Jews say some and on the World say others were so dismal that they were represented to me as the darkning of the Sun and the Moon looking like Blood and the Stars falling from Heaven as if Heaven and Earth were dissolving 14. And the heaven departed as a scroll when it is rolled together and every mountain and Island were moved out of their place 14. And it was represented to me as the Dissolution of Heaven and Subversion of the Earth Note Some think
all the Idolater's Forces the Ruin of Dioclesian Maxim Herculius Galer Maxim Maxentius Licinius that so the Christians by and with Constantine might triumph And some think it is a weakning the Roman Power toward Euphrates to let in the Persians and others to afflict them 13. And I saw three unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet 14. For they are the spirits of the devils working miracles which go forth unto the kings of the earth and of the whole world to gather them to the battel of that great day of God Almighty 13 14. As when Ahab was to be destroyed the Devil was a lying Spirit in the mouth of all his Prophets and bid him Go and prosper and Zidkiah made Horns to signifie his Victory so I saw as it were three Devils like the Frogs of Egypt or three lying Spirits sent by Satan and encouraged by the Idolatrous persecuting Emperors and by his flattering Oracles Augurs Orators c. to persuade all the foresaid Princes to fight against Constantine especially Maxentius and Licinius that they might fall as Abab and Pharaoh did Or say others They were Popish Missionaries and Priests and Friers sent out by Antichristian Civil Powers and Antichristian Ecclesiastical Powers to draw men to Popery and Idolatry that they may be destroyed when God shall judge them The day of God some take as before for Constantine's Victories against Idolaters others for the day of the Pope's Fall and others for the last day of Judgment 15. Behold I come as a thief Blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame 15. My coming will be when men expect me not Blessed is he that prepareth not for Shame and Confusion when his Sin and Hypocrisie shall by my Judgment be brought to light by complying with the higher Powers in sin as thinking that I will be long in coming to take down Sinners and see up Saints 16. And he gathered them together into a place called in the Hebrew tongue Armageddon 16. The Devil's Prophets provoked them to gather and fight to their destruction Note Here the Dragon is expounded to be Devils And this word Devils in this Book usually signifieth those Idols Jupiter Mars Apollo c. which the Romans worshipped instead of God For Paul tells us It was Devils that they worshipped And it being the spirits of these Devils or Heathen Idols that are sent out it seemeth most probable that it is the War with the Heathen Idolaters that is here meant Dr. H. after Grotius noteth that in the Fight at Rome Maxentius had a hundred and seventy thousand Foot and eighteen thousand Horse of Romans Italians c. and Constantine had ninety thousand Foot and eight thousand Horse of Germans Gauls and Britains and that the Victory was of such consequence that from that day the Account of Years by Indictions began to commemorate the deliverance of City and Church which since is turned into accounting from the Birth of Christ But others say It is the day of the Fall of Antichrist And some say Of the destruction of the Turks And some say He that gathered them together is Christ or God by his permitting Providence for their destruction 17. And the seventh angel poured out his vial into the air and there came a great voice out of the temple of heaven from the throne saying It is done 17. The Angel that poured his Vial into the Air signifieth the coming down of God's Plagues from Heaven on the Generality of the Enemies And the Voice out of the Temple signifieth that it is done by God's Decree for the Vindication of his holy Worship and his Châ—â—â—h It is done That is The last Plague on the Roman Pharaoh is now pouring out and he is to be drowned in the Red Sea God's Judgments are accomplished for the Extirption of the Heathen Roman Empire and the revenging the Blood of the Saints shed by them As Pharaoh's Cruelâ—ies increased before the Israâ—lites were delivered so Dioclesian made the cruâ—â—â—st Slaughters before the Heathen Beast was to be destroyed and then they were ripe and the time was come Or aâ— others say The time of the Fall of Popâ—ry Anâ—â—christ Or as others The end of the World 18. And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great 18. The great commotions which went to these great changes and subversion of the Heathen Powers was represented to me as by Thundrings Lightnings and the greatest Earthquake Say some it is the changes by the Ostrogâ—ths and such others Say others there were literally such dreadful Earthquakes before Totilas took Rome Say others it is yet to come before Antichrists fall And say others before the day of Judgment 19. And the great city was divided into three parts and the cities of the nations fell and great Babylon came in remembrance before God to give unto her the cup of the wine of the fierceness of his wrath 19. And Rome was then divided between Heathens Christians and worldly men that were indifferent for Religion Or say others Heathens Orthodox and Hereticks It 's taken from Ezek. 5. Others say that literally the third part was destroyed by Totilas and say others by Alaricus others say it is three in relation to the three Princes the Dragon the Beasts and the false Prophet others that Antichrist's Kingdom was falling by being divided in it self 20. And every island fled away and the mountains were not found 20. As Earthquakes shake Mountains and Islands so all the Dependents of Rome fell with it 21. And there fell upon men a great hail out of heaven every stone about the weight of a talent and men blasphemed God because of the plague of the hail for the plague thereof was exceeding great 21. God's Executions bruised and broke them as great Hail would do the tender Plants and yet they did but blaspheme God the more A Talent is threscore pound God's Judgments pursued the scattered Roman Citizens say some the Papists say others and all wicked Christians say others CHAP. XVII 1. ANd there came one of the seven angels which had the seven vials and talked with me saying unto me Come hither I will shew unto thee the judgment of the great whore that sitteth upon many waters 2. With whom the kings of the earth have committed fornication and the inhabiters of the earth have been made drunk with the wine of her fornication 1. Say some 1. I will shew thee what is coming from God on Imperial Heathen Idolatrous Rome who by Power and by Learning by the first and second Beast hath drawn Kings and Nations with her to Idolatry Others say it is Papal Rome and they prove it because if they had not been married to God