in due time Christ died for the ungodly 6. For when we were worthless helpless lost and miserable in the fittest season Christ died even for the ungodly guilty Sinners to recover them to God and save them 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 7. For among Men few or scarce any one would die for an Innocent Man though perhaps some few of rare Charity and self-denial would venture on death for a Man of eminent worth and goodness 8. But God commendeth his love toward us in that while we were yet sinners Christ died for us 8. But the love of God to us was so transcendently declared and magnified that while we were yet Sinners against his Law and him Christ died to reconcile and save us 2. Much more then being now justified by his blood we shall be saved from wrath through him 9. And if he loved us so far as to give his Son to die for us when we were meer guilty Sinners we may be sure that now he hath made and accepted us as Righteous pardoning all our Sin for the Sacrifice of the Blood of Christ he will certainly save us from Damnation 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life 10. For if God reconciled us to himself by his Sons death when we were his Enemies doubtless he will save them that are now reconciled and pardoned Believers by the Intercession of him that liveth in Glory and is now our Head the Lord of Life by giving us his Spirit and justifying us at last and receiving us to himself in Glory He that loved his Enemies will not damn his beloved Children 11. And not only so but we also joy in God through our Lord Jesus Christ by whom we have received the atonement 11. And now moreover through this reconciliation by Christ which we have received upon our believing God is so far from being our terrifying avenging Judge that he is become our greatest glorying and joy he being our God and we his People and he being our Father and alsufficient Portion and Felicity 12. Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned 12. In all this we have notice of this great Mystery that as Adam was the Root or first cause of Mans Sin and Death and by that one Man sin entred into the World and death by Sin and so all being Sinners death passed upon all even Temporal death actually and Eternal death by the Sentence of the Violated Law as being our due 13. For until the law sin was in the world but sin is not imputed where there is no law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come 13 14. For it is certain that Sin was in the World before Moses's Law even from Adam's fall And whereas that is no Sin nor imputed to Guilt and Punishment which is against no Law yet death reigning from Adam's fall till Moses and therefore all were under some Law Sin being so far imputed to them though they sinned not themselves as Adam did against an express particular command and penal threatning by supernatural Revelation from Heaven nor all that died e. g. Infants did actually and personally transgress Therefore it was from him as his vitiated guilty Seed that they derived Original Sin and by this vitious nature they at age sinned actually against that Law which they were under and by both were the Children of death so that we may compare Adam as the root of Sin and Death to all with Christ who is to all true Christians the root of Holiness and Life 15. But not as the offence so also is the free gift For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many 15. But the disparity must be noted For if the sin of one Man had such malignant power and pernicious efficacy as to procure the guilt and death of many we may be sure that the Grace and Mercy of God and the gift of that saving Grace which is from the Merits Intercession and Spirit of Christ shall be more effectual to the Life of many 16. And not as it was by one that sinned so is the gift for the judgment was by one to condemnation but the free gift is of many offences unto justification 16. And there is this further differences that Adam one Man by one sin brought the Sentence of Death on all the World which had not passed else upon us But it is many Sins of many Men which Christ doth deliver us from in the free gift of our Justification 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ 17. For if one offence of one Man made all Men Subjects to Death by that one much more powerfully and effectually they which receive from one Redeemer abundance of Grace and the gift of Righteousness in the healing and pardoning of all their Sins shall certainly Reign in the purchased and promised life of Glory by that one Saviour Jesus Christ 18. Therefore as by the offence of one judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life 18. Therefore as by the offence of one the Sentance of Death was passed upon all his posterity so also by the Righteousness of one as the meritorious and procuring cause the free gift came on all Men for Justification and Life That is A free Gift is made and offered promiscuously to all on condition of believing suitable acceptance and actually justifieth all to Life who so believingly accept it and unthankfully reject it not 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 19. For as by one Adam's disobedience all Men as receiving their Nature from him are made guilty and corrupt and punishable as Sinners so by the procuring meritorious Obedience of one in performing all that was required of him as our Redeemer in perfect holiness of Soul and Life fulfilling the Law of Innocency and of Moses and the peculiar Law of Mediation being obedient to the Death on the Cross shall the many that by Faith receive him be constituted Righteous and so accounted and judged of God even reconciled pardoned adopted and made the Heirs of Life 20. Moreover the law entred that the offence might abound but where sin abounded grace did much more abound
Sufferings for the recompence of reward is great 36. For ye have need of patience that after ye have done the will of God ye might receive the promise 36. For it is not enough to begin well It 's like God will yet try you with sharper Persecutions so that you have need not only of Conversion but of Patience to hold out and overcome Temptations that having done the Will of God in all your Tryals and fully manifested your Sincerity by your Constancy you might receive the promised Reward 37. For yet a little while and he that shall come will come and will not tarry 37. For though to unbelief and impatience it seem long it is but a very little time till Christ will come to end your fears and sufferings and fulfil your hopes And he will not delay or tarry at all beyond the due approaching time 38. Now the just shall live by faith but if any man draw back my soul shall have no pleasure in him 38. It is by the firm belief of the Promise of Glory purchased by Christ that the Just do overcome Temptations hold on in duty and comfortable hope and are finally saved But if any man forsake this Faith and its profession either through fraud flattery or fear of men God will forsake him and have no pleasure in him Note Dr. Hammond applyeth it to forsaking Publick Worship as the Gnosticks did which indeed backsliders use to do when such assembling is persecuted And his note should warn them to take heed of such forsaking Publick Worship who live where men are tolerated to be Atheists and not to worship God at all but not to be Christians and to assemble for God's Worship unless they will be stigmatized with the profession or practice of some imposed wickedness though this Atheism and Persecution pretend Christian Order 39. But we are not of them who draw back unto perdition but of them that believe to the saving of the Soul 39. But I hope you will approve your selves faithful Christians and not of the loose unstedfast sort who by Sophistry or Persecution are drawn to revolt and turn back to their own destruction but of them who believe with sincerity firmness and constancy to the saving of their Souls CHAP. XI 1. NOW faith is the substance of things hoped for the evidence of things not seen 1. And seeing it is by Faith that you must obtain all this Victory and Perseverance and Salvation it greatly concerneth you to understand rightly what that Faith is by which the just must live and how it differeth from that living by sight and sense on worldly things which is the case and life of the Children of perdition This Faith is the subsistence or firm and confident expectation from God of the things which we believing hope for and which maketh them by the security of his faithful Promise to be effectual Motives to us as if they were even present And it is the convincing evidence or demonstration in the mind of the unseen things which God revealeth by which they prevail with us against all the visible vanities of this World This realizing things future and unseen as certain by God's Promise and over-coming Temptations from things seen and present is our Saving Faith 2. For by it the elders obtained a good report 2. It was by this effectual Belief and Trust in God's Promise for things unseen preferred before things seen and present that the Ancients are said to be approved of God 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things which do appear 3. How can we know but by believing God's Revelation that Heaven and Earth were compacted and formed by the Word of God so that all this great and well ordered frame which is seen was made not of things which appear Note This latter part is diversly expounded 1. Some as Calvin expound it thus The things that are seen were made to be as a Glass or Image of the things that are unseen That they are so is true but few receive this as the sense of these words 2. Others expound it as equal to the seen Worlds were made not of things seen therefore of nothing or no praeexistent matter This most Protestants receive 3. Others take framing or compacting to presuppose existent matter to be compact and say that was the Chaos in which the form was unseen 4. Others following the Vulgar Latine Erasmus c. translate it the things which are seen were made of things unseen And on this Text and Supposition some build a frame of Philosophy viz. that all things are made or flow from God so as that the nearest effects are the most pure and noble and the remotest most gross and made by transmutation and condensation and so that Earth is but incrassate humor and humor or water incrassate air and air incrassate fire and fire incrassate vegetative spirit and that incrassate intellectual spirit And so that all visible bodies are made of invisible spirit debased which again may be refined to invisibility But these are the frothy dreaming presumptions of unhumbled wits and wise men will rest in the measure of God's Revelations 4. By faith Abel offered unto God a more excellent sacrifice then Cain by which he obtained witness that he was righteous God testifying of his gifts and by it he being dead yet speaketh 4. By this Faith it was that Abel offered to God a more excellent and therefore more acceptable Sacrifice than Cain By which he obtained God's Judgment and Record that he was righteous and so far was justified by it in God's account God by some notable sign shewing that when he rejected Cain's Offering he accepted Abel's And by this Sacrifice and God's attestation thô his malignant Brother murdered him his acceptance recorded by God in Scripture yet speaketh his honour and our imitation Note 1. That Abel's Faith producing his Offering was not any other but that for which God judged him righteous 2. That the brief History maketh it not fully clear wherein the difference of their Offerings lay save that 1. Abel's being of the firstlings of living creatures was in its nature more excellent than Cain's of vegetable◠2. And the nobler effect shewed a nobler cause or Faith But seeing 1. That it 's most probable that the duty of Sacrificing came from no Original but Adam's Tradition of God's Command 2. And that the use of it under Moses's Law expoundeth it after we may conceive 1. That it was to signifie that Man was to believe that Death was deserved by Man's sin 2. That by Death the Mediator was to redeem him 3. And that as the Beast was offered to God they offered their own lives to him in hope of the Immortality of the Soul and a better life which death was the way to And in this Faith Abel excelled Cain 5. By faith Enoch was translated that he should not
20. And Moses's Law which came in afterward was made to increase Mens obligation against Sin and more expresly and terribly forbid it that if the Jews would sin their Guilt and Punishment should be the greater as alas they did even to abundance But when guilt was increased and Sin by Mens abuse of the Law Grace did superabound being victorious against Sin and Guilt and the curse in all true Believers and extending to many more than Moses's Law did even to all the called Nations of the World 21. That as sin hath reigned unto death even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 21. That as Sin hath had its reign and sad effects in the Death and Miseries of the Sons of Adam even so shall Grace have its more victorious Dominion and Reign by the Meritorious Righteousness of Christ in making all his Members or Spiritual Off-spring Righteous by his Pardoning Adopting Sanctifying Mercy and bringing them to Eternal Life by the Power and Efficacy of Jesus their Redeemer CHAP. VI. 1. WHat shall we say then shall we continue in sin that grace may abound 1. Perhaps some may gather from all this that we preach a Doctrine of Licentiousness and seeing Grace abounded where Sin abounded we infer that Men may continue in Sin that Grace may abound 2. God forbid How shall we that are dead to sin live any longer therein 2. Far be it from us so to think For though Christ came to save Sinners it was not to savour Sin but to destroy it and save Men from it And therefore as he died for Sin he causeth us to die to Sin and how then shall we live in it that are dead to it 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death 3. Know ye not that when Men are Baptized they are by Vow Covenant and Profession listed into the belief of a Crucified Saviour who died for Sin to save us from it and do profess that Repentance by which we renounce it as dead to it for the time to come 4. Therefore we are buried with him by baptism into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 4. Therefore in our Baptism we are dipped unde the Water as signifying our Covenant-profession that as he was buried for Sin we are dead and buried to Sin that as the glorious power of God raised him from the dead so we should rise up to live to him in newness and holiness of Life 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection 5. For as we have Covenanted and Professed our belief in him and conformity to him as Dead so we have Covenanted and Professed and must practise our Conformity to his Resurrection or else it is not true Baptism and Christianity and Conformity to Christ 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin 6. Knowing that as his Body was Crucified for Sin so we have herein Covenanted and Professed to be as to our old Dispositions and sinful Conversations as it were crucified with him that the Body of Sin that is our fleshly corrupt disposition and conversation might be destroyed that henceforth we should not serve Sin but be as dead to it 7. For he that is dead is freed from sin 7. For as a Dead Man is absolved from all servile Obligations to his Master so he that is by the Death of Sin conformed to the death of Christ is freed from the dominion of Sin 8. Now if we be dead with Christ we believe that we shall also live with him 8. And if we be indeed what we are by Baptismal Profession conformed thus to Christs Death we have cause to believe that we must and shall be conformed to his Resurrection and Life 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him 10. For in that he died he died unto sin once but in that he liveth he liveth unto God 11. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. 9 10 11. For as we know that Christ being raised from the Dead dieth no more His Death for Sin was but once but he being risen liveth to God for ever so must you reckon that you are by Conversion from Sin to God once dead to Sin by Covenant Consent and Profession that you may ever after-live to God by the Mediation Spirit and Grace of Christ 12. Let not sin reign therefore in your mortal body that you should obey it in the lusts thereof Therefore unless you will renounce your Baptism and Christianity you must not let Sin reign in those bodies which as they die for sin so are professedly dead to sin Its lusts may tempt and trouble you but must not be obeyed 13. Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves to God as those that are alive from the dead and your members as instruments of righteousness to God 13. Nor must you yield the Members of your Bodies as instruments of unrighteousness unto sin tho you should pretend that you keep your Hearts clean to God but give up your selves to the Government and Will of God as those that are risen and alive from your dead state of sin that you may live to him and so give up the Members of your Bodies as the Souls Instruments of Righteousness in serving God 14. For sin shall not have dominion over you for you are not under the law but under grace 14. For sin must not and shall not have dominion over you to rule you or condemn you for you are not under the Law which meerly forbade it and condemned the sinner but under Grace which mortifieth and forgiveth it 15. What then shall we sin because we are not under the law but under grace God forbid 15. What then shall we turn this Argument of our deliverance from sin to encourage us in sin and be the bolder to sin because we are not under the Law that condemneth sinners but under Grace that pardoneth them Far be it from us 16. Know ye not that to whom ye yield your selves servants to obey his servants you are to whom ye obey whether of sin unto death or of obedience unto righteousness 16. Know ye not that as your engagement to be Servants of Christ bindeth you to obey him so your obedience will shew whose Servants you are indeed whether you obey sin which is the way of death or obey Christ unto Righteousness and life 17. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that
Law of such a multitude of difficult positive Precepts and Prohibitions making me so much work and so hard is become morally impossible for me perfectly to fulfil Had I been only under the Law made to faln Adam and Noah and all Mankind a great number of Legal Positives and Ceremonials had never obliged me but this Law being made and all these things laid upon me which my corrupt Nature could not fulfil presently my badness and disability appeared in a great number of Acts which now became forbidden sin and in the omission of things commanded even as if you command ignorant weak and il-disposed Men a multitude of such particulars as none but the wise and well disposed will keep it will occasion them to be guilty of a multitude of sins which without those Canons or Laws would have been no sin so my sinful Nature made this Law of Works an occasion of my guilt of a multitude of actual sins which without the Law would have been no sin or not so culpable Besides that the prohibition stirred up my ill inclination and also that I sinned against more knowledge 9. For I was alive without the law once but when the commandment came sin revived and I died 9. For if you suppose me only under the Common Law made to Noah and all Mankind and the Promise made to him and to Abraham before the Law of Moses was made I had not then been under either that Sentence of a Temporal or an Eternal death which by Moses's Law are the wages of many sins not before forbidden But when I am under all those Laws which curse or cut off all that do not the numerous Tasks and Ceremonies there imposed I am then become a dead Man in Law and the Law and sin rise up in power against me and condemn me 10. And the commandment which was ordained unto life I found to be unto death 10. And the Commandment which promised life to them that keep it proved the occasion of death to me 11. For sin taking occasion by the commandment deceived me and by it slew me 11. For my sinful nature called out to so much duty and forbidden so many things being unable to do the duties and prone to the things forbidden by occasion of this Law became the guilty cause of many actual sins of omission and commission and as ill humours stirred by a purge oft rage the more so did the pravity of my nature and so I was made guilty of death 12. Wherefore the law is holy and the commandment holy and just and good 12. Wherefore I testifie that the Law is pure and holy and just and good God justly made it His Wisdom and Holiness shine forth in it If Men be bad and ill disposed God may justly give them such Laws as their badness is averse to keep And he had good and gracious ends in giving it He made it indeed very operous somewhat like the Law of Innocency to Adam though not that same but yet conjunct and subordinate to the Law and Promise of Grace which the Jews should have noted and used it accordingly 13. Was that then which is good made death to me God forbid But sin that it might appear sin working death in me by that which is good that sin by the commandment might become exceeding sinful 13. What then Is the Law guilty of my sin and death By no means But the inward pravity of my Soul which else would have been more latent unknown and not have brought forth so much actual sin and death did by the good Law of God appear in its proper evil nature and shew how pregnant it was of actual sin and how averse to full obedience and so by producing these actual sins appeared and became exceeding sinful 14. For we know that the law is spiritual but I am carnal sold under sin 14. For we all confess that the Law being Gods own Law is Divine Spiritual and Pure And the reason why I do not fulfil it and so cannot be justified by it is in my self who in my Corrupt Nature am Carnal and under a Moral necessity of sinning against it predominantly before Grace and in part after 15. For that which I do I allow not For what I would that do I not but what I hate that do I. 15. I may well call it a Captivity or a kind of necessity when my knowledge and unfeigned though imperfect willingness and desire and my hatred of the sin yet will not enable me to be so free from sin and fulfil the Law as to be justified by it much less will the uneffectual convictions and wishes of the unregenerate do this For though I do not in judgment approve my sin and I have a desire perfectly to fulfill the Law of God and I would be freed from all sin yet I attain not this perfection which I desire 16. If then I do that which I would not I consent to the law that it is good 16. Now if I did not justifie the Law as good I should not thus condemn my self for breaking it nor desire thus perfectly to keep it 17. Now then it is no more I that do it but sin that dwelleth in me 17. And because the Understanding and Will are the highest faculties and a Man is in Gods account what he truly would be therefore I may say that though it be my sin to have so inordinate a sensitive inclination and so imperfect a Mind and Will which should better rule it yet it is not such a sin as sheweth the predominant disposition of my Soul and denominateth the Man but is contrary to the resolved bent of my heart and life and therefore the Lord of Grace will not judge me according to that which is but my imperfection and which I more hate than love and would unfeignedly be rid of for it is no reigning sin that I confess 18. For I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I find not 18. For I know that so far as I have any corruption and carnality I am prone to evil and not to good For by the Grace of God I do truly desire perfection it self but I am not able to attain my desire and to be perfect in my obedience 19. For the good which I would I do not but the evil which I would not that I do 19. For my Nature being corrupt and my Will but imperfectly renewed though sincere I cannot be as good as I would be nor do all the good which I would do nor avoid all the evil which I would avoid and so cannot be sinless and perfectly obedient 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in me 20. Now seeing the main bent of my Mind and Will is for perfect obedience and against all sin and it is by the instigation
he hath raised Christ which would be a most heinous crime 16. For if the dead rise not then is not Christ raised 17 And if Christ be not raised your faith is vain ye are yet in your sins 16 17. If the dead rise not and Christ rose not what hope have you of Salvation from sin and death 18. Then they also which are fallen asleep in Christ are perished 18. Then dead Christians are perished that is If their Souls live not when the Body is dissolved their Souls perish and if the body rise not that perisheth for ever and the Martyrs would be great losers and martyrdom folly 19. If in this life onely we have hope in Christ we are of all men most miserable 19. And if there be no resurrection or life after this but our hope of benefit by Christ were only in the things and time of this present life none were so miserable as Christians who must forsake all even life it sâ—lf for Christ Note That the thing denied by the Hereticks was not only the resurrection of the body but also all life after this for Soul or Body And so the Apostle joyneth the confutation of both under the name of Resurrection 20. But now is Christ risen from the dead and become the first-fruits of them that slept 20. But we have full proof even from sense that Christ is risen and therefore as the first-fruits consecrate the whole so Christs Resurrection being to purchase ours doth prove to our comfort that the dead shall rise 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all die even so in Christ shall all be made alive 21 22. For as by Man came death Corporal as well as Spiritual and Eternal by Man also came our deliverance by a Resurrection For as by Adam's sin the sentence of death came on all his posterity as â—â—ch so all that are in Christ shall by him be delivered to everlasting happy life Note That the Resurrection of all Men good and bad is an effect of Christs death and resurrection antecedently to differencing Grace as appeareth John 5.24 25 c. But that it proveth a Resurrection to condemnation is consequently caused by Mens sin and the Apostle here speaketh of the Elects Resurrection to felicity 23. But every man in his own order Christ the first-fruits afterward they that are Christs at his coming 23. But Christ the cause of our Resurrection must rise before us and all Christians at his coming 24. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all rule and all authority and power 24. Then cometh the end of his acquired Mediatorial Kingdom when he shall have reduced us perfectly to God his Father and we shall need his reducing healing Government no more and so God shall govern us in the state of perfect innocency and Christ shall have put down all Rebelling Powers Authority and Rule Note This is a sad intimation that so much of Rule Authority and Power as is here called All will be against Christ 25. For he must reign till he hath put all enemies under his feet 25. For these Powers now mentioned being Enemies to Christ he must reign till they are all subdued 26. The last enemy that shall be destroyed is death 26. By Enemies I mean all that resist his saving works And of these death is the last 27. For he hath put all things under his feet But when he saith all things are put under him it is manifest that he is excepted which did put all things under him 27. Only God is evidentâ—y excepted who is he that thus puts all things under him 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all 28. When Christ hath subdued all that opposeth his saving mediatorial work Christ as a Creature shall be for ever himself subject to the Deity and shall give up his recovering work tho still it will be our Glory to see his Glory So that the pure blessed Deity will be the felicity of Saints and be all in all 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead 29. And if the dead rise not to what purpose do we in Baptism profess our belief of the Resurrection and resign our Bodies a living Sacrifice to die when Christ requireth it and this in hope of a resurrection signified by our rising from under the Water 30 31. And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily 30 31. What folly were it in us Christians to choose a Religion and course of life for which we are in continual danger from the malignant World I protest by the joy which I have in your Christianity that I live continually a dying life that is in daily sufferings and danger of death and preparation for it 32. If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not let us eat and drink for to morrow we die 32. If as Men Combat one with another I was put at Ephesus to strive with Beasts or Beasts in the shape of Men what get I by such hazzards and sufferings if there be no life to come Then it will follow that those sensual fools are the Wise Men who say Let us eat and drink and take pleasure to the Flesh while we may for we shall shortly die 33. Be not deceived Evil communications corrupt good manners 33. Let not such evil Principles and Proverbs and talk deceive you Ill words deceive many and draw to ill Deeds and Conversations 34. Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 34. Such lewd opinions shew that mens Reasons and Consciences are in a sleep and stupidity awake them and they will lead you from sin to righteousness By this it appeareth that some among you that call themselves Christians have not yet the true knowledge of God and his Will which I say to humble you by shame 35. But some man will say How are the dead raised up and with what body do they come 35. But some of you may the hardlier believe the Resurrection because they cannot tell how the dead are raised and with what body they shall rise 36. Thou fool that which thou sowest is not quickened except it die 36. This is the Objection of a Fool For in sowing though a Seed truly dead be unfruitful yet the Seed is buried and by a sort of Rotting or Corruption seemeth as dead before it spring up unto Fruit. 37. And that which thou sowest thou sowest not that body
angels was stedfast and every transgression and disobedience received a just recompence of reward 2. For if the Law which God delivered to Moses by the ministry of the voice and appearance of Angels was yet firm and sure and every sin against it and threatned by it was punished 3. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him 4. God also bearing them witness both with signs and wonders and with divers miracles and gifts of the holy Ghost according to his own will 3 4. Much less shall we escape if we neglect this far greater Salvation and more excellent manifestation of the Will of God even that Gospel which Christ first preacht himself and those that heard him confirmed by their testimony and preaching God also confirming to us their testimony from Heaven by many such signs and wonderful works and with many sorts of miracles or acts of Power and distributions of the Holy Ghost to others when they believed as were a certain proof of God's attestation and the approbation of his own Will Note That here we have the true evidence of the truth of the Gospel on which Believers may build their faith 5. For unto angels hath he not put in subjection the world to come whereof we speak 5. God hath not made Angels the Soveraigns of the World to come and put the Kingdom of Glory so under them that all must be their Subjects 6. But one in a certain place testified saying What is man that thou art mindful of him or the son of man that thou visitest him 7. Thou madest him a little lower than the angels thou crownedst him with glory and honour and didst set him over the works of thy hands 8. Thou hast put all things in subjection under his feet 6 7 8. But the Psalm is ultimately to be understood of Christ and his Church which saith What is man c. Though Christ was a while on Earth in a state of Humiliation below Angels us to the Flesh yet it was in order to the Glory and victorious Power of his Kingdom 8. For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him 8. By this it is sure that all things are to be subdued to Christ though yet we see it not done 9. But we see Jesus who was made a little lower than the angels for the suffering of death crowned with glory and honour that he by the grace of God should taste death for every man 9. But we see that Jesus who was made lower than Angels for and in his state of Humiliation and Crucifixion is already ascended up into Heaven where he is crowned with Glory And as his death was suffered in the common nature of Man and the sins of all men had a causal hand in it and it was by God's Grace the purchasing Cause of the conditional Covenant of Grace and of all the good that men receive so he dyed to bring Man to Glory with himself And therefore that Text may well be understood of the advancement of Man both in Christ and his Church that shall be advanced by him 10. For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect through sufferings 10. For it seemed meet to the God of Wisdom for whom and by whom all things are to make Christ the Captain of their Salvation a perfect performer of his Saving-Office and to obtain his own Glory in heavenly Perfection by the way of suffering and to bring all God's adopted Sons to Glory by the Merit of it and by following him in the same suffering way 11. For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren 12. Saying I will declare thy name unto my brethren in the midst of the church will I sing praise unto thee 13. And again I will put my trust in him and again Behold I and the children which God hath given me 11 12 13. And that it is in and by Christ that Humane Nature is advanced as the Psal 8. saith is proved by the Union that is between Christ and us He that sanctifieth us and we that are sanctified are of the same Humane Nature and are as one Body And therefore as we must suffer with him we shall reign with him Therefore in the Texts that under other typical persons speak of Christ he calls us his Brethren and Children given him to whose trust we are committed 14 15. Forasmuch then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil And deliver them who through fear of death were all their life time subject to bondage 14 15. And that he might bring us to Glory with him as we have flesh and blood he would first be so far made one with us as to take also flesh and blood that he might be capable of suffering and dying for us and so by undergoing death which we by sin had brought our selves under and by rising from the Dead he might conquer Satan and Death and destroy his Kingdom and Power of Death which he had obtained by conquering Man by his Temptations and by God's letting him be the Executioner where he had been the conquering Tempter and so that Christ might deliver the Faithful by his Conquest of Satan and Death from continuance under Death and from the danger of Hell and from the slavish fear of both Death temporal and everlasting who else by their guilt and liableness to both these must be all their life time in bondage both by their danger and their fears 16. For verily he took not on him the nature of angels but he took on him the seed of Abraham 16. For it is not Angels that he took hold of or whose Natures he assumed and came to save but he took on him the Nature of Man the Seed of Abraham to save Man 17. Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people 17. So that he must be in all things like Man whom he would save that he might be fit for his undertaken Office to be an High Priest for us to Godward and to be merciful and faithful therein to make Reconciliation for our sins 18. For in that he himself hath suffered being tempted he is able to succour them that are tempted 18. For he himself having been tempted and tryed by Sufferings and having overcome them all he is now
the exalting works of grace presupposeth the humbling work of repentance as a necessary preparation 4. And the same John had his rayment of Camels hair and a leathern girdle about his loins and his meat was locusts and wild hony 4. He was cloathed with Haircloth bound to him with a leather girdle and fed on what the wilderness afforded which was Locusts which some think were an Herb so called but most a sort of flies like great Grashoppers that devour all green things and wild Hony Note Tho the Fryers and Hermits by superstitious overvaluing such austerity have tempted others to despise them yet God approved of Johns signification of his contempt of the world and fleshly pleasures by such abasing of the flesh And other mens superstition or Hypocrisie will not excuse mens superfluity or accuse mortification 5. Then went out to him Jerusalem and all Judea and all the Region round Jordan 6. And were baptized of him in Jordan confessing their sins 5. So glad were the People to hear that the Kingdom of the Messiah was at hand that they all flockt to him to be baptized professing repentance that they might be prepared for the Kingdom Note 1. We grant that Baptism then was by washing the whole Body And did not the differences of our cold country as to that hot one teach us to remember I will have mercy and not sacrifice it should be so here 2. Tho many say Johns baptism and Christs were all one its easie to prove that were any now baptized but with John's baptism he ought to be baptized again in the name of the Father Son and Holy Ghost on the profession of many Articles of the Creed which John required not 7. But when he saw many of the Pharisees and Sadducees come to his Baptism he said to them O generation of vipers who hath warned you to flee from the wrath to come 8. Bring forth therefore fruits meet for repentance 7. Knowing what these Pharisees and Saducees were he said O generation of Vipers Are you aware indeed that wrath is coming upon you And do you think that the Messiah will indulge your sin and come to promote your carnal interest If you profess repentance and would have part in the Kingdom of the Messiah resolve against your sins and live in that righteousness and holiness which is the fruit of true repentance 9. And think not to say in your selves we have Abraham to our Father For I say unto you that God is able of these stones to raise up children to Abraham 9. Think not that the Messiah will advance you for being the Carnal seed of Abraham If you have not the Faith and Holiness of Abraham If you be wicked unbelievers God will cast you off tho Abraham was your Father and can of the Gentiles or the very stones raise up such as shall be blest as Abraham's believing seed 10. And now also the Ax is laid to the root of the tree therefore every tree that bringeth not forth good fruit is hewn down and cast into the fire 10. The Messiah cometh with salvation to some and judgment to others He layeth the Ax to the root to cut down all of you that bring not forth the fruit of true faith and repentance and will cast such into the fire of temporal and eternal punishment 11. I indeed baptize you with water to repentance But he that cometh after me is mighter then I whose shoes I am not worthy to bear he shall baptize you with the Holy Ghost and with fire 11. I do but baptize you preparatorily with water to repentance But he that is coming after me is mightier than I whose shoes I am not worthy to bear he shall baptize not only with Water but with the pouring out of his Spirit on believers and with that fiery tryal which shall refine the gold the faithful but separate the dross and destroy the rebellious unbelievers 12. Whose fan is in his hand and he will thoroughly purge his floor and gather his wheat into the garner but will burn up the chaff with unquenchable fire 12. He will winnow and throughly separate the wheat from the Chaff the Faithful from the Rebellious and will gather the faithful into his heavenly Kingdom and into his Church in order hereto but he will burn the unbelievers and unperswadable as Chaff and that with destruction here and unquenchable fire hereafter 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him 14. But John forbad him saying I have need to be baptized of thee and comest thou to me 13 14. Note Christ was not baptized to the same ends as other men He had no sins to repent of nor saviour to receive but as the General will wear the same colours with his soldiers Christ received baptism for the ends he was capable as to profess that the Kingdom of God was at hand 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfill all righteousness Then he suffered him 15. I must fulfill the Law of Moses and thy prophetick mission and be thus entered on my proper work 16. And Jesus when he was baptised went up straightway out of the water and lo the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him 16. As Jesus went up out of the water John saw the Heavens open to Christ and the Spirit of God in some resemblance of a dove or as a dove doth light on any place descending on him its like in a lucid appearance and resting on him 17. And lo a voice from Heaven saying This is my beloved Son in whom I am well pleased 17. And with the apparition came a voice from heaven saying This is c. This is my beloved Son the Messiah sent from Heaven as the Mediator to reveal my will and to fulfill it and by his perfect righteousness and sacrifice to reconcile the world to me and be the propitiation for their sins CHAP. IV. THen was Jesus led up of the Spirit into the wilderness to be tempted of the Devil Note 1. That tho Christ was God his humane nature was acted by the Holy Ghost to whom in Scripture is ascribed Divine perfection of operation on creatures 2. Man was overcome by the temptation of Satan and so sin and death and all evil did invade mankind Therefore our Redeemer must deliver us from sin and Satan and Misery by conquering the tempter in his way of Temptation by which he conquered To give us also notice that the warfare preparatory to our future state is managed by overcoming temptations or being overcome by them And therefore the study of temptations and the resistance is a great part of the Christian life 3. Christ cast not himself on temptations but was led to it by the Spirit 4. To be temped is no sin 2. And when he had fasted forty days and forty nights
lawful for thee to have her 5. And when he would have put him to death he feared the multitude because they counted him as a prophet 3 4 5. N. 1. Faithful Prophets did tell Kings of their sin 2. But such as Herod cannot bear reproof 3. The persecution of faithful Teachers is usually for telling great men of their sins 4. The multitude then did so much reverence prophets that they were a terrour and restraint to persecuting Rulers 6. But when Herods birth day was kept the daughter of Herodias danc'd before them and pleased Herod 7. Whereupon he promised with an oath to give her whatever she would ask 8. And she being before instructed of her mother said Give me here John Baptists head in a charger 6 7 8. N. Great mens feasts and frolicks are a usual season of great sin and carnal pleasures are their snares 2. Rash Oaths are the fruit of vice and the seed of more 3. Voluptuous wantons are oft the most cruel and bloudy persecutors 4. The Devil seldom wanteth suggestors of cruelty 9. And the king was sorry nevertheless for the oaths sake and them which sate with him he commanded it to be given her 9. N. Wicked men oft sin with troubled conscience but yet will do it for their base ends 2. Hypocrites that dare murder the just yet may make the Conscience of a wicked Oath their pretence How conscionably then should bad Oaths be avoided and good ones kept 3. The reputation of mâ—n in bad company is a usual snare of iniquity 10 11 12. And he sent and beheaded John in prison And his head was brought in a charger and given to the damsel and she brought it to her mother And his disciples came and took up the body and buryed it and went and told Jesus 10 11 12. Note The Bloud of Saints is vile and cheap to Tyrants that can sell them to a Whore or wanton But they shall pay dear for it at the last 2. So great a Prophet as John must be a Martyr that he may be like to Christ 3. It s as true Martyrdom to suffer for Duty as for Faith 4. The bloud of Saints is part of the sport and pleasure of lascivious wicked women 13. When Jesus heard of it he departed thence by ship into a desert place apart and when the people had heard thereof they followed him on foot out of the cities 13. Note 1. The Lord of Life that came in flesh to save the world was fain to fly for his life into a wilderness from the face of men yea of the eminent members of the Jewish Church 2. It is not cowardize or unlawfull to fly from persecutors till we have some special call to suffer 14. And Jesus went forth and saw a great multitude and was moved with compassion towards them and he healed their sick 14. Note Those that follow Christ and seek to him are liker to find his compassion than those that drive him away 15. And when it was evening his disciples came to him saying This is a desert place and the time is now past send the multitude away that they may go into the villages and buy themselves victuals 16. But Jesus said to them They need not depart give ye them to eat 17. And they say to him We have here but five loaves and two fishes 18. He said Bring them hither to me 19. And he commanded the multitude to sit down on the grass and took the five loaves and two fishes and looking up to heaven he blessed and brake and gave the loaves to his disciples and the disciples to the multitude 15 c. Note 1. Christ fed the Body to win the Soul and so must we 2. Nothing is too little which God will bless 3. Tho God be every where yet Christ directeth us in Prayer to him to look up to Heaven for there is the Glory in which he will appear to glorifie his people 4. If the Son of God must look up to heaven and bless his food surely we must not take it like brutes without craving Gods blessing on it 20. And they did all eat and were filled and they took up of the fragments that remained twelve baskets full 21. And they that had eaten were about five thousand men besides women and children 20 21. Note 1. This Miracle was done before five thousand Witnesses and more that there might be no suspicion of deceit or misreport 2. He that was Lord of all and could feed by Miracle yet would not have the fragments lost 22. And straightway Jesus constrained his disciples to get into a ship and to go before him unto the other side while he sent the multitudes away 23. And when he had sent the multitude away he went up into a mountain apart to pray 22 23. Note Christ used to pray alone because his case so differed from all mens in the world having no sin c. that the same prayers would not suit the case of others which were fit for him 24. And when the evening was come he was there alone But the ship was now in the midst of the sea tossed with waves for the wind was contrary 25. And in the fourth watch of the night Jesus went out unto them walking on the sea 24 25. Note 1. Christ permits dangers to us that he may the more notably deliver us 2. The waters can bear him when he will walk on them All elements are at his service 26. And when the disciples saw him walking on the sea they were troubled saying it is a spirit and they cried out for fear 26. Note Nature maketh man afraid of apparitions of Spirits because unknown and unusual 27. But straightway Jesus spake to them saying Be of good cheer it is I be not afraid 27. Note Christs true Disciples should be so far from being afraid of him as hurtfull to them that they should make him their comfort and courage against the fears of men and devils 28. And Peter answered him and said Lord if it be thou bid me come unto thee upon the water 28. N. This shewed much faith in Peter yet none must tempt God nor go unbidden into danger 29. And he said Come And when Peter was come down out of the ship he walked on the water to go to Jesus 30. And when he saw the wind boisterous he was afraid and beginning to sink he cried saying Lord save me 31. And immediately Jesus stretched forth his hand and caught him and said to him O thou of little faith wherefore didst thou doubt 29 c. Note 1. Even strong faith hath its weakness and is liable to fears 2. Our weak faith causing great fear would expose us to sinking did not Christ lay hold on us 32. And when they were come into the ship the wind ceased 33. Then they that were in the ship came and worshipped him saying Of a truth thou art the Son of God 32 33. N. Renewed great convictionâ— renew and increase
free pardon and life to all true believing accepters 29. But I say unto you I will not drink henceforth of this fruit of the vine till that day when I drink it new with you in my Fathers kingdom 29. Two difficulties here arise 1. Did not Christ drink with them after his resurrection Ans 1. Some say He drank no wine but water which was their Ordinary drink 2. Others answer The Kingdom of his Father began at his Resurrection 3. Others say it meaneth Shortly I shall leave you and drink no more with you 4. Others probably think he meant I shall no more keep a Passover or Sacrament with you 2. The other difficulty is How he will drink of it in the Kingdom of his Father 1. Some say Literally after the Resurrection on Earth 2. Some say that a thousand years before the end of the World all things shall be restored to the primitive Paradise state and Christ raigning on Earth shall drink of the fruit of the Vine new or renewed 3. Others say This will be after the Resurrection in the New Earth 4. But the usual and safest Exposition is that the Metaphor signifieth onely mutual Joy in Heaven 30. And when they had sung an hymn they went out into the mount of Olives 30. N. Whether this Hymn was that used by the Jews which were all the 113.114.115.116.117.118 Psalmes or one made for that use by Christ is uncertain But they all joyned and tell us how suitable Thanksgiving and singing Psalmes or Hymns at Sacraments and Feasts is 31. Then saith Jesus to them All ye shall be offended because of me this night For it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad 31. You will all be troubled at my Apprehension and be affrighted away from me as it is written c. 32. But after I am risen again I will go before you into Galilee 32. N. Christ oft fore-telling his Resurrection proveth his Truth why he would not appear in Jerusalem and to all but in Galilee and to few he gave us not the reason of it But he fore-knew the Jews rejection and would not force belief in them by fight 33. Peter answered and said to him Though all men shall be offended because of thee yet will I never be offended 33. Nothing shall affright me from thee N. His resolution was good But his self-confidence was bad 34. Jesus said to him Verily I say to thee that this night before the cock crow thou shalt deny me thrice 34. Before the time called Cocks crowing be past c. Note Christ knoweth before what mans free will will do 35. Peter said to him Though I should dye with thee yet will I not deny thee Likewise also said all the disciples 35. N. When men are resolved they are oft too insensible of their weakness and mutability 36. Then cometh Jesus with them unto a place called Gethsemane and â—aâ—th to the disciples Sit ye here while I go and pray yoâ—der 37. And he took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy 36.37 Q. Why did not Christ use to pray with his Disciples but by himself Answ 1. We know not whether he used it or not 2. He sang a Hymn with them at the Passover But his Case so differed from all other mens that except in Thanksgivings and Generals the same Prayer would not suit him and them 38. Then saith he to them My soul is exceeding sorrowful even unto death tarry ye here and watch with me 38. N. Christ took our Nature though not our Sin And Nature is averse to Death and sensible of its hurt And the sence of Gods Enmity to Sin though not to him was the chief part of his Suffering 39. And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 39. Note 1. Prostration was a humbling Posture but this Example binds us not to the same gesture 2. The first act of Mans Will is simple complacence in good and averseness to evil as such According to this as Christ was a Man he was averse to Death and Suffering as Man is else it would be no penalty And this is it that he expresseth First in his Prayer But the Second Act of Mans Will is about Ends and Means that stand in Competition and is called Choosing or Refusing when two things inconsistent stand in competition the better is to be chosen And according to this Christ formeth the Second Part of his Prayer Not as I will q. d. Thou hast given me a Nature which doth and must desire good and not evil which desireth that I may not Suffer But it is thy Will and my Consent to Suffer Therefore thy Will and not my simple Volition be done 40.41 And he cometh to the Disciples and findeth them asleep and saith unto Peter What could ye not watch with me one hour Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak 40. 41. Note Christ was to have no support from man in his Sufferings 2. Sleeping when we should Watch and Pray is a fault but such a one as may stand with Grace 3. Watching and Praying is Gods means appointed to save men from and in Temptation 4. The spirit of the Faithful is willing to do more good than they are able 5. The Flesh in Faithful Men may prevail against the Spirit in sins of natural infirmity for a time though not in gross Sins in the design and bent of heart and life 6. Christ tenderly excuseth his Servants infirmities 42. He went again the second time and prayed saying O my father if this cup may not pass away from me except I drink it thy will be done 42. I resign my will to submit to thine and I desire to fullfil it for which I came in Flesh 43.44 And he came and found them asleep again for their eyes were heavy And he left them and went away again and prayed the third time saying the same words 43.44 Ost speaking the same things in Prayer is meet for them that have the same causes and wants 45.46.47 Then cometh he to his disciples and saith to them Sleep on now and take your rest behold the hour is at hand and the Son of man is betrayed into the hands of sinners Rise let us be going behold he is at hand that doth betray me And while he yet spake lo Judas one of the twelve came and with him a great multitude with swords and slaves from the chief priests and elders of the people 45.46.47 Note To be hunted to death by the Chief Priests and Rulers to have a Multitude ready to serve them in it with armed Violence to be betrayed by One of his Disciples and forsaken by the rest was the case of Christ
Suffering in which we must be prepared to follow him 48. Now he that betrayed him gave them a sign saying Whomsoever I shall kiss that same is he hold him fast 49. And forth with he came to Jesus and said Hail master and kissed him 50. And Jesus said to him Friend wherefore art thou come Then came they and laid hands on Jesus and took him 48 c. Note 1. Hypocrites cruelty is exercised under the name of Friendship How many Thousand Persecute Christ in his cause and Servants on pretences of Faith Religion Order and Enmity to Sin 2. It s a pitiful sight to see poor ignorant People in obedience to Rulers Persecuting Christ to their own Destruction as if it were he and his servants that were their dangerous Enemies 51. And behold one of them which were with Jeâ—us stretched out his hand and drew his sword and stroke a servant of the high priests and smote off his ear 51. Natural inclination to defence and Love to Christ overcame Peters consideration and patience 52. Then said Jesus to him Put up again thy sword into his place for all they that take the sword shall perish with the sword 52. Put up thy Sword and let us patiently submit to Violence For as none must use the Sword without just Warrant and Authority so usually they that fight for themselves are destroyed and suffer more than they that patiently endure Violence and Injustice Note Christ doth not in these words make all self-defence or War unlawful but he doth more than forbid unwarrantable Fighting meaning that not onely unlawful resistance of Power and Revenge but even wars and fighting against injuries and Enemies usuaâ—â—â— hasten Death and increase Mens Sufferings And therefore they should forethink whether War or Patience be like to do more hurt 53. Thinkest thou that I cannot nâ—â— pray to my father and he shall presenâ—â—y give me more than twelve legions of angels 53. Note 1. Angels are ready to serve Christ at his desire 2. It should stop our impatient thoughts of rash and unlawful self-defence to think that God can otherwise deliver us 54. But how then shall the scriptures be fulfilled that thus it must be 54. N. We must not strive against Events which we foreknow will come to pass 55. In the same hour said Jesus to the multitude Are ye come out as against a thief with swords and staves to take me I sate daily with you teaching in the temple and ye laid no hold on me 55. Why did you not take me in the Temple but thus in the Night like a Thief 56. But all this was done that the scriptures of the prophets might be fulfilled Then all the disciples forsook him and fled 56. All this was foretold in Scripture They let his Disciples go and they fled away in fear 57. And they that had laid hold on Jesus led him away to Caiaphas the high priest where the scribes and the elders were assembled 58. But Peter followed him afar oft unto the high priests palace and went in and sate with the servants to see the end 57. They brought him to their Arch-priest as glorying in their success And Peter went in where the Servants sate 59. Now the chief priests and elders and all the councel sought false witness against Jesus to put him to death 60. But found none yea though many false witnesses came yet found they none At the last came two false witnesses 61. And said This fellow said I am able to destroy the temple of God and to build it in three days 59. c. N. 1. As Hypocrites in Religion are worse than Pagans in that they father their wickedness on God and Religion so Hypocrite-Judges and Lawyers are herein worse than lawless Murderers that they abuse and disgrace Law and Government by using them to inâ—ustice and bloodshed 2. No man is so good or innocent that false Witness may not Condemn 62. And the high priest arose and said â—â—â—o him Answerest thou nothing What 〈◊〉 which these witness against thee â—3 〈…〉 hâ—ld his peace 6â— 6â— N. Christ was silent to shew 1. That he was not over solicitous for his Life 2. When Malignant false Judges are resolved what to do against Innocence and Right it is oft in vain to talk it out with them And they watcht for words of his own to Accuse him of 63. And the high priest answered and said unto him I adjure thee by the living God that thou tell us whether thou be the Christ the Son of God 63. N. 1. Once for all take notice that answering was then among the Jews a common Phrase for speaking in course though no question was askt 2. It was the Malignant Policie of that Arch-priest to make Christ his own Accuser and Witness when they could get no other For they knew that he that bound his Disciples to confess him would not refuse to confess himself when adjured by God though he was silent as to his Defence against Personal Accusations And so it is with Christs Enemies to this day who put Christians that dare neither lie nor conceale necessary truth upon self-Accusation As they could find nothing against Daniel except about the Law of his God which he durst not break to save his Life so do the Devils Officers take advantage of good Mens Consciences to destroy them 64. Jesus saith to him Thou hast said nevertheless I say unto you Hereafter shall ye see the Son of man sitting on the right hand of power and coming in the clouds of heaven 64. I am he and though I stand here to be judged by you your Eyes shall see me coming in Glory and in Power to Judge you and all the World or as some say To Destroy you by the Romans 65.66 Then the high priest rent his cloathes saying He hath spoken blasphemy what further need have we of witnesses behold now ye have heard his blasphemy What think ye They answered and said He is guilty of death 65.66 Then the High Priest had that which he desired and by rending his Cloathes shewed his Abhorrence of the supposed Sin of Christ and demanded the Sentence of the Court against him as a Blasphemer And they Voted him for it guilty of Death Note 1. How foolish a thing is it to think that any Law or any mans Innocency or Goodness will preserve Justice or Piety while bad men are Judges Can any Law be better than Gods Or any Person better than Christ The Devils Judges possessing the place that God instituted to defend Truth and Equity will condemn God himself manifest in Flesh by his own Law and as sinning against himself And they are since the same 2. The very Murderers of Christ would seem greater enemies to Blasphemy and more zealous for Gods Honour than God himself So little are False Men to be believed 67. Then did they spit in his face and buffeted him and others smote him with the palmes of their hands 68. Saying prophecy to
here are said to do that which only one of them did a usual Phrase 45. Now from the sixth hour there was darkness over all the land till the ninth hour 45. N. 1. It was extraordinary darkness but not so great as to hinder converse therefore it did not convince them 2. The Sun must not shine on that odious fact which yet the hardened agents glory in and in darkness go on in the works of darkness 46. And about the ninth hour Jesus cried with a loud voice saying Eli Eli Lamasabacthani that is to say My God my God why hast thou forsaken me 46. Note He either spake in the Syriack Tongue Psal 22.1 which was a Prophesiâ— of him or as some think the express Hebrew words tho now variously written 2. By Gods forsaking him is not meant any abatement of Divine Love but that God both exposed him to this death by wicked men and withdrew from his Humane nature the sense of his complacence and let out upon his Soul a deep afflicting sense of his displeasure against man for sin which was his penalty as he was our surety and suffered in our stead as a Sacrifice for our sin 3. Christ was thus far forsaken for us that we might never be quite forsaken 47. Some of them that stood there when they heard that said the man calleth for Elias 47. N It is uncertain whether they spake this in ignorance of the Language whether Hebrew which the Jews had forgotten or Syriack which the Roman Soldiers might not understand Or which is more probable in mere prophane scorn 48. And straitway one of them ran and took a spunge and filled it with vinegar and put it on a reed and gave him to drink 49. The rest said Let be let us see whether Elias will come to save him 48 49. N. In mere scorn 50. Jesus when he had cried with a loud voice yielded up the ghost 50. N. Luke tells us his last words Father into thy hand I commend my Spirit 51. And behold the vail of the temple was rent in twain from the top to the bottom and the earth did quake and the rocks rent 52. And the graves were opened and many bodies of saints which slept arose 53. And came out of the graves after his resurrection and went into the holy city and appeared to many 51 c. N. By the Vail some think is meant a Curtain hanged others say The stone wall that was built between the inner Sanctuary and the outer This renting signified the ending of the Jewish Law and Sanctuary and the opening to us an access to God by Christ The Earthquake and the rending of the Rocks and opening of the Graves went sometime before his Resurrection But the rising and appearing of them was after It is not the Souls of Saints that slept but those bodies that rose All this convinced not the hardened Jews 54. Now when the Centurion and they that were with him watching Jesus saw the earthquake and those things which were done they feared greatly saying Truly this was the Son of God 54. Note The Heathen Soldiers were not so obdurate as the hypocrite Priests and Rulers and their followers 55. And many women were there beholding afar off which followed Jesus from Galilee ministring to him 56. Among which was Mary Magdalen and Mary the mother of James and Joses and the mother of Zebedees children 55. Note 56 These women stuck closer to Christ than his twelve chief disciples did 57. When the even was come there came a rich man of Arimathea named Joseph who also himself was Jesus disciple 58. He went to Pilate and begged the body of Jesus then Pilate commanded the body to be delivered 57 58. Note Christs death endeth not Josephs love 2. Pilate was less malignant than the Jews 59. And when Joseph had taken the body he wrapped it in a clean linnen cloth 60. And laid it in his own tomb which he had hewed out of the rock and he rolled a great stone to the door of the Sepulchre and departed 59.60 N. Well might he lend him a grave who would save him from the grave by a resurrection 61. And there was Mary Magdalene and the other Mary sitting against the sepulchre 61. Note To follow him in love as far as they were able 62. Now the next day that followed the day of the preparation the chief priests and Pharisees came together unto Pilate 63. Saying Sir we remember that that deceiver said while he was yet alive After three daies I will rise again 64. Command therefore that the sepulchre be made sure untill the third day lest his disciples come by night and steal him away and say to the people He is risen from the dead so the last errour shall be worse than the first 65. Pilate said to them Ye have watch go your way make it as sure as you can 66. So they went and made the sepulcher sure sealing the stone and setting a watch 62 c. Note God permitted and over-ruled their malignant suspicion to prevent all such calumnies and objections against our faith ever after CHAP. XXVIII 1. IN the end of the sabbath as it began to to dawn toward the first day of the week came Mary Magdalene and the other Mary to see the sepulchre 1. Note They came in love with spices to have embalmed his body 2. And behold there was a great earthquake for the angel of the LORD descended from heaven and came and rolled back the stone from the door and sat upon it 3. His countenance was like lightening and his rayment white as snow 4. And for fear of him the keepers did shake and became as dead men 2 c. Note 1. Well might Abraham say if one rose from the dead they will not be perswaded when all this would not convince men 2. If an Angel be so dreadful what will God be to the wicked 5. And the angel answered and said to the women Fear ye not for I know that ye seek Jesus who was crucified 6. He is not here for he is risen as he said Come see the place where the LORD lay 7. And go quickly and tell his disciples that he is risen from the dead And behold he goeth before you into Gallilee there shall ye see him lo I have told you 5. N. Angels were the preachers of Christ birth to Shepheards and they are the first preachers of his Resurrection to Women 8. And they departed quickly from the sepulchre with fear and great joy and did run to bring his disciples word 8. N. Women must be the first preachers of Christs resurrection to his Apostles 9. And as they went to tell his disciples behold Jesus met them saying All hail And they came and held him by the feet and worshipped him 9. N. It was poor Women that had been sinners that Christ honoured with his first apperance 10. Then said Jesus to them Be not afraid Go tell my brethren that I
Jesus said to them A prophet is not without honour but in his own country and among his own kindred and in his own house 4. It is usual for Prophets to be least set by at home where men that see their Natural Original yet see not the Spirit of God in them nor know his operations 5. And he could there do no mighty work save that he laid his hands upon a few sick folk and healed them 6. And he marvelled because of their unbelief And he went round about the villages teaching 5. It was not for want of Power in Christ but because they were uncapable receivers Thus Sin goes on from bad to worse Unbelief deprived them of the Miracles that should have cured it 7. And he called to him the twelve and began to send them forth by two and two and gave them power over unclean spirits 7. He assigned not to any one a singular Province but set them by Two's of which no one was Ruler of another 8. And commanded them that they should take nothing for their journey save a staff onely no scrip no bread no money in their purse 9. But be shod with sandals and not put on two coats 10. And he said to them In what place soever ye enter into an house there abide till ye depart from that place 8. c. N. This is no binding Example to all Preachers 11. And whosoever shall not receive you nor hear you when ye depart thence shake off the dust under your feet for a testimony against them verily I say to you It shall be more tollerable for Sodom and Gomorrah in the day of Judgment then for that city 11. N. Rejecting the greatest Mercy and Gospel-light deserveth the greatest punishment in Hell What then will become of Persecutors 12. And they went out and preached that men should repent 12. N. Repentance is as real a part of the Gospel as Faith And repenting of Unbelief as it signifyeth Conversion is Faith it self Alas that so reasonable a duty as Repenting should be so hardly obtained 13. And they cast out many devils and anointed with oyl many that were sick and healed them 13. And when the Miraculous Power ceaseth the ceremony of Anointing ceaseth 14. And king Herod heard of him for his name was spread abroad and he said that John the Baptist was risen from the dead and therefore mighty works do shew forth themselves in him 14. N. Herod believed the Immortality of the Soul else he could not have believed the Resurrection 15. Others said That it is Elias And others said That it is a prophet or as one of the prophets 16. But when Herod heard thereof he said It is John whom I beheaded he is risen from the dead 15.16 His Conscience put him in fear of John 17. For Herod himself had sent forth and laid hold upon John and bound him in prison for Herodias sake his brother Philips wife for he had married her 17. N. He could bear the guilt but not the reproofe But God will make the proudest bear more 18. For John had said to Herod It is not lawful for thee to have thy brothers wife 18. N. He that hath a call to tell Kings of their Sin must do it faithfully 19. Therefore Herodias had a quarrel against him and would have killed him but she could not 19. N. See the bloody mind of a wicked Queâ—â— The cause of Johns Death is but fore-telling a Sinner of his Sin 20. For Herod feared John knowing that he was a just man and an holy and observed him and when he heard him he did many things and heard him gladly 20. His Conscience telling him that John was a Just and Holy man made him reverence him and do many things which John Preached to him and hear him with some pleasure but could not leave his Sin 21. And when a convenient day was come that Herod on his birth-day made a supper to his lords high captains and chief estates of Galilee 22. And when the daughter of the said Herodias came and danced and pleased Herod and them that sate with him the king said unto the damsel Ask of me whatsoever thou wilt and I will give it thee 23. And he sware unto her Whatsoever thou shalt ask of me I will give it thee unto the half of my kingdom 21. c. N. 1. Yet will such wretches lose the Kingdom of Heaven rather than let go a base lust for God so much more liberal are they to their Flesh and fellow-Sinners 24. And she went forth and said unto her mother What shall I ask And she said The head of John the Baptist 25. And she came in straightway with haste unto the king and asked saying I will that thou give me by and by in a charger the head of John the Baptist 24.25 N. Blood and Revenge is by a Lustful Woman preferred before half a Kingdom such are the Enemies of holy men 26. And the king was exceeding sorry yet for his oaths sake and for their sakes which sate with him he would not reject her 26. All unwillingness and sorrow for Sin is not true Repentance but that which is more effectual against Sin than the temptation is for it 27. And immediately the king sent an executioner and commanded his head to be brought and he went and beheaded him in the prison 28. And brought his head in a charger and gave it to the damsel and the damsel gave it to her mother 27.28 This wicked bloody King wanted not an Executioner to do his Will in the most heynons Sin 29. And when his disciples heard of it they came and took up his corps and laid it in a tomb 30. And the Apostles gathered themselves together unto Jesus and told him all things both what they had done and what they had taught 29.30 Of their Doctrine and Miracles 31. And he said unto them Come ye your selves apart into a desert place and rest a while for there were many coming and going and they had no leisure so much as to eat 32. And they departed into a desert place by ship privately 33. And the people saw them departing and many knew him and ran a foot thither out of all cities and out went them and came together unto him 33. N. Fervent desire is very diligent and laborious 34. And Jesus when he came out saw much people and was moved with compassion toward them because they were as sheep not having a shepherd and he began to teach them many things 35. And when the day was now far spent his disciples came to him and said This is a desert place and now the time is far passed 36. Send them away that they may go into the country round about and into the villages and buy themselves bread for they have nothing to eat 37. He answered and said to them give ye them to eat And they say to him Shall we go and buy two hundred penny-worth of bread and give
one Peter done this rash unwarrantable act against Papists when they are killing true Christians as Butchers do Sheep they would publish to the World that the whole party are seditious Rebles yea if any do but speak against their Murders I mean they have done thus 48. And Jesus answered and said to them Are ye come out as against a thief with swords and with staves to take me 49. I was daily with you in the temple teaching and ye took me not but the scripture must be fulfilled 49. The Scripture foretold all this usage 50. And they all forsook him and fled 51. And there followed him a certain young man having a linen cloth cast about his naked body and the young men laid hold on him 52. And he left the linen cloth and fled from them naked 50. All the Disciples locally forsook him to save themselves though not so as totally to desert him with their heart 51. Being in the night some young man either undrest or rais'd out of bed was come thither 53. And they led Jesus away to the high priest and with him were assembled all the chief priests and the elders and the Scribes 53. They led Christ as Prisoner to those that sent them to take him which was the Jews Church-representative or Council 54. And Peter followed him a far off even into the place of the high priest and he sat with the servants and warmed himself by the fire 55. And the chief priests and all the council sought for witness against Jesus to put him to deaâ—h 56. Foâ— many bare false wâ—tness against him but their witness agreed not together 55. They first resolve of his Death and after search for some pretended cause But their suborned witness spake not crime enough for Death 57. And there arose certain and bare false witness against him saying 58. We heard him say I will destrory this temple that is made with hands and within three days I will build another made without hands 59. But neither so did their witness agree together 58. Note We have men seemingly wise now that would say Why did Christ speak so unadvisedly as to give occasion to such accusers But what can be spoken so well from whence such men will not take occasion of Calumny 60. And the high priest stood up in the midst and asked Jesus saying Answerest thou nothing What is it which these witness against thee 60. Note The Arch-priest who was relatively and by profession the holiest man of that Nation and of the whole World was the Arch-enemy and persecuter of Christ and the greatest plague of his whole Country 61. But he held his peace and answered nothing Again the high priest asked him and said unto him Art thou the son of the blessed 62. And Jesus said I am And ye shall see the Son of man sitting on the right hand of power and coming in the clouds of heaven 61. When the subtil Priest could prove nothing against him he craftily puts a question to him equal to an ex officio oath which he knew he would answer that he might out of his own words accuse him 63. Then the high priest rent his cloths and sayeth what need we any further witness 64. Ye have heard his blasphemy what think ye And they all condemned him to be guilty of death 63. Note He had been better have rent his heart for his wickedness Here is Diabolism it self cloathed with the highest pretence of holy zeal by the holy Prelate and his confederates No wonder if the whole Convocation condemn Christ when such an High Priest leads them 65. And some began to spit on him and to cover his face and to buâ—feâ— him and to say unto him Prophesie And the servants did strike him with the palms of their hands 65. Note This the Son of God endured for our sins And doth it beseem us to be tender of suffering abuse 66. And as Peter was beneath in the palace there cometh one of the maids of the high-priest 67. And when she saw Peter warming himself she looked upon him and said And thou also wast with Jesus of Nazareth 68. But he denied saying I know not neither understand I what thou sayest And he went out into the porch and the cock crew 66. Note It is dangerous among persecuters to be a friend to Christ 2. Wonderful that the first Cock did not waken Peters conscience having bin so warned But what will we not do if God leave us to our selves 69. And a maid saw him again and began to say to them that stood by This is one of them 70. And he denied it again And a little after they that stood by said again to Peter Surely thou art one of them for thou art a Galilean and thy speech agreeth thereto 71. But he began to curse and to swear saying I know not this man of whom ye speak 72. And the second time the cock crew 70. Note No man is long safe in the mouth of great temptation if extraordinary mercy save him not 72. And Peter called to mind the word that Jesus said unto him Before the cock crow twice thou shalt deny me thrice And when he thought thereon he wept 72. Note Before the love of life and fear of death prevailed in act But now the Love of Christ beginneth to prevail again and greive and shame him for his sin CHAP. XV. 1. ANd straitway in the morning the chief priests held a consultation with the elders and Scribes and the whole council and bound Jesus and carried him away and delivered him to Pilate 1. To be put to death 2. And Pilate asked him Art thou the king of the Jews And he answering said unto him Thou sayest it 2. I am 3. And the chief priests accused him of many things but he answered nothing 4. And Pilate asked him again saying Answerest thou nothing behold how many things they witness against thee 5. But Jesus yet answered nothing so that Pilate marvelled 3. He would not strive against calumniators nor against the death which he came to undergo 6. Now at that feast he released unto them one prisoner whomsoever they desired 7. And there was one named Barabbas who lay bound with them that had made insurrection with him who had committed murther in the insurrection 8. And the multitude crying aloud began to desire him to do as he had ever done unto them 9. But Pilate answered them saying Will ye that I release unto you the king of the Jews 10. For he knew that the chief priests had delivered him for envy 9. Note He called him their King in scorn 11. But the chief priests moved the people that he should rather release Barabbas unto them 12. And Pilate answered and said again unto them What will ye then that I shall do unto him whom ye call the king of the Jews 13. And they cried out again Crucifie him 12. Note The people are but the mouth of the Priests 14. Then
faith when it is known to be Gods will and word 38. And Mary said Behold the handmaid of the Lord be it unto me according to thy word 38. Amen Let thy word come to pass They are the expression of Maries faith and hope 38. And the angel departed from her 39. And Mary arose in those days and went into the hill countrey with hast into a city of Judea 40. And entered into the house of Zacharias and saluted Elizabeth 38 39 40. The Angels words made her go see how it was with Elizabeth 41. And it came to pass that when Elizabeth heard the salutation of Mary the babe leaped in her womb and Elizabeth was filled with the holy Ghost 42. And she spake out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy womb 43. And whence is this to me that the mother of my Lord should come to me 44. For lo assoon as the voice of thy salutation sounded in mine ears the babe leaped in my womb for joy 45. And blessed is she that believed for there shall be a performance of those things which were told her from the Lord. 41 42 43 44 45. The Holy-Ghost filled her to speak out these word prophetically c. 46. And Mary said My soul doth magnifie the Lord 47. And my spirit hath rejoyced in God my Saviour 48. For he hath regarded the low estate of his hand-maiden for behold from henceforth all generations shall call me blessed 46 47 48. Mary also filled with the Spirit speaks these words of praise to God My Soul c. 48. He hath raised me highest who was one of the lowest 49. For he that is mighty hath done to me great things and holy is his name 50. And his mercy is on them that fear him from generation to generation 49 50. Mercy to all that fear God and their posterity is the great name or notification of the most Holy God to man 51. He hath shewed strength with his arm he hath scattered the proud in the imagination of their hearts 52. He hath put down the mighty from their seats and exalted them of low degree 53. He hath filled the hungry with good things and the rich he hath sent empty away 51 52 33. He hath shewed that it is he that is Almighty by scattering the proud in their own vain imaginations And by casting down the high and exalting the low And by satisfying the needy and bringing the prosperous to distress 54. He hath holpen his servant Israel in remembrance of his mercy 55. As he spake to our fathers and to Abraham and to his seed for ever 54 55. The promises which he made to Abraham and his seed he is now performing in their proper sense for the saving of all the believing seed The mercy which promised it is now performing it 56. And Mary abode with her about three months and returned to her own house 56. Note It was many months between Maries espousal to Joseph and their marriage 57. Now Elizabeths full time came that she should be delivered and she brought forth a son 58. And her neighbours and her cousins heard how the Lord had shewed great mercy upon her and they rejoyced with her 57 58. In giving a son to one so old 59. And it came to pass that on the eighth day they came to circumcise the child and they called him Zacharias after the name of his father 60. And his mother answered and said Not so but he shall be called John 61. And they said unto her There is none of thy kindred that is called by this name 62. And they made signs to his father how he would have him called 63. And he asked for a writing table and wrote saying His name is John and they marvelled all 59 60 61 62. Note They would have the name keep the memorial of Ancestors 63. By signs 64. And his mouth was opened immediately and his tongue loosed and he spake and praised God 65. And fear came on all that dwelt round about them and all these sayings were noised abroad thoroughout all the hill-countrey of Judea 66. And all they that had heard them laid them up in their hearts saying What manner of Child shall this be And the hand of the Lord was with him 64 65 66. It raised in all the Countrey great expectations what this Child would prove And God did extraordinarily bless him 67. And his father Zacharias was filled with the Holy Ghost and prophesied saying 68. Blessed be the Lord God of Israel for he hath visited and redeemed his people 69. And hath raised up an horn of salvatition for us in the house of his servant David 70. As he spake by the mouth of his holy prophets which have been since the world began 71. That we should be saved from our enemies and from the hand of all that hate us 67 68 69 70 71. Spake by inspiration Note Christ was prophecyed of from the beginning of the World after Adams Fall N. Tho Gods Spirit in him understood just what manner of Saviour Christ would be and what sort of deliverance from enemies he would bring by the destruction of the Jews and calling the Gentiles we know not that Zachary Elizabeth and Mary understood this while they thus prophecyed 72. To perform the mercy promised to our fathers and to remember his holy covenant 73. The oath which he sware to our father Abraham 74. That he would grant unto us that we being delivered our of the hands of our enemies might serve him without fear 75. In holyness and righteousness before him all the days of our life 72 73 74 75. That the Messiah delivering us from all our enemies spiritual and corporal we may serve him in safety not terrified by them Note Holiness and Righteousness are the sum of Gods acceptable service Note The chief benefit of deliverance from cruel enemies is that we freely and peaceably serve God 76. And thou child shalt be called the prophet of the Highest for thou shalt go before the face of the Lord to prepare his ways 77. To give knowledge of salvation unto his people by the remission of their sins 76 77. Thou shalt be a Prophet of God to go before Christ to prepare men to receive him by calling them to repentance proclaiming that a Saviour is come to save his people by pardoning their sins 78. Through the tender mercy of our God whereby the day-spring from on high hath visited us 79. To give light to them that sit in darkness and in the shadow of death to guide our feet into the way of peace 78 79. The tender mercy of God having given us from Heaven the sum of heavenly Light to visit us 79. even to them that lived in the darkness of sin and misery and to guide us into the way of life and happiness 80. And the child grew and waxed strong in spirit and was in the desarts till the day of
Earth may be the chiefest in my Church 31. And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as wheat 32. But I have prayed for thee that thy faith fail not and when thou art converted strengthen thy brethren 31 32. Satan hath got leave to try and sift you all and thee in special But I have by Prayer prevailed that tho thou sin in denying me thou mayest not fall from sincere Faith And when by Repentance thou art recovered from thy fall strengthen thy Brethren who will forsake me also 33. And he said unto him Lord I am ready to go with thee both into prison and to death 34. And he said I tell thee Peter the cock shall not crow this day before that thou shalt thrice deny that thou knowest me 33. Note Christ that knew Satan's Request and knew the Event knew Peter's weakness better than he himself did 35. And he said unto them When I sent you without purse and scrip and shoes lacked ye any thing And they said Nothing 36. Then said he unto them But now he that hath a purse let him take it and likewise his scrip and he that had no sword let him sell his garment and buy one 37. For I say unto you That this that is written must yet be accomplished in me And he was reckoned among the transgressors for the things concerning me have an end 35 36 37. When the People followed and applauded me for my Cures and Miracles I knew that they would receive you and provide for you for my sake But now I am to be crucified and scorned as a transgressor they will also cast you off Therefore now look for hard usage and moderately provide for your selves 38. And they said Lord Behold here are two swords And he said unto them It is enough 38. I do not mean that you should now fight for me but that you take care of your safety 39. And he came out and went as he was wont to the mount of Olives and his disciples also followed him 39. It seems he used there to lodge out of doors on the ground and his Disciples with him 40. And when he was at the place he said unto them Pray that ye enter not into temptation 40. Prayer is the way both to escape Temptation and in it to overcome 41. And he was withdrawn from them about a stones cast and kneeled down and prayed 42. Saying Father If thou be willing remove this cup from me nevertheless not my will but thine be done 41 42. N. For Christ in the first act by a simple Nolition to be unwilling to suffer was no sin nor resisting God but the property of Humane Nature But if he had been averse in the second comparative act called Election when he knew it was God's Will this would have been evil 43. And there appeared an angel unto him from heaven strengthening him 43. N. Had Christ as Man need of an Angels strengthening What need then have we in the approach of death and great sufferings And may we not also expect Angels help 44. And being in an agony he prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground 44. N. This was not from the fear of death but the deep sense of God's wrath against sin which he as our Sacrifice was to bear in greater pain than meer dying which his Servants oft bear with peace 45. And when he rose up from prayer and was come to his disciples he found them sleeping for sorrow 46. And said unto them Why sleep ye Rise and pray lest ye enter into temptation 45 46. N. We are apt to sleep when we have most need to watch and pray and have need to be awakened 47. And while he yet spake behold a mulitude and he that was called Judas one of the twelve went before them and drew near unto Jesus to kiss him 48. But Jesus said unto him Judas betrayest thou the Son of man with a kiss 47 48. N God permitted one so near Christ to betray him to warn us how far to expect evil from our professed friends 49. When they which were about him saw what would follow they said unto him Lord shall we smite with the sword 50. And one of them smote the servant of the high priest and cut off his right ear 49 50. Self-defence is natural but God's Law must rule it They were the more put to fly because they had resisted 51. And Jesus answered and said Suffer ye thus far And he touched his ear and healed him 51. N. This Miracle wrought for one that came to destroy him neither melted nor convinced hardened sinners 52. Then Jesus said unto the chief priests captains of the temple and the elders which were come to him Be ye come out as against a thief with swords and staves 53. When I was daily with you in the temple ye stretched forth no hands against me But this is your hour and the power of darkness 52 53. This is the time which God hath granted Satan to make use of you his Instruments against me and the Prince of darkness will seem to conquer 54. Then took they him and led him and brought him into the high priests house And Peter followed afar off 55. And when they had kindled a fire in the midst of the hall and were set down together Peter sat down among them 56. But a certain maid beheld him as he sat by the fire earnestly looked upon him and said This man was also with him 54 55 56. N. When Tryal must come Instruments will not be wanting 57. And he denied him saying Woman I know him not 57. N. Had he not been conscious of smiting with the Sword he had not been in so much danger of fear 58. And after a little while another saw him and said Thou art also of them And Peter said Man I am not 58. N. It was a Woman here called Man only as one of Mankind not to distinguish the Sex 59. And about the space of one hour after another confidently affirmed saying Of a truth this fellow also was with him for he is a Galilean 59. N. To belong to Christ and follow him is crime enough when Enemies are Judges 60. And Peter said Man I know not what thou sayest And immediately while he yet spake the cock crew 61. And the Lord turned and looked upon Peter and Peter remembred the word of the Lord how he had said unto him Before the cock crow thou shalt deny me thrice 62. And Peter went out and wept bitterly 60 61 62. N. Christ's own danger did not make him forget a sinning Disciple 63. And the men that held Jesus mocked him and smote him 64. And when they had blindfolded him they stroke him on the face and asked him saying Prophesie who is it that smote thee 65. And many other things blasphemously spake they against him 63
which in the sincere is saving which is required to be professed in Baptism for admittance into the visible Church 6 That which is born of the flesh is flesh and that which is born of the Spirit is spirit 6. Men generate Men but God maketh Saints by a spiritual generation Nature begets but nature but Gods Spirit giveth a holy and heavenly Nature or Inclination 7 Marvel not that I said unto thee Ye must be born again 8 The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit 7 8. Count not this an incredible thing Thou hearest the sound of the wind and knowest certainly by the effects that such a thing as wind there is and that it causeth those effects which thy sense perceiveth but thou knowest not fully the nature of this wind nor whence it cometh nor whither it goeth and so thou mayest know that Gods Spirit doth this sanctifying work on Souls though thou canst not comprehend the nature of the Spirit nor the way of its operation nor why it worketh on one Soul and not on another that seemeth equal to it 9 Nicodemus answered and said unto him How can these things be 9. N. The reason of Man not yet illuminated is apt to be so confident in its ignorance as to take those spiritual things for incredible which it comprehendeth not It lifts up it self against Christ's teaching with a How can these things be 10 Jesus answered and said unto him Art thoâ— a master of Israel and knowest not these things 11 Verily verily I say unto thee we speak that we do know and testifie that we have seen and ye receive not our witness 10 11. It is a shame to thee that art a Master of Israel to be ignorant of these things without which all thy knowledge is but shells and shadows I tell thee we spake that which we certainly know by intuition and experience on holy Souls and yet you carnal Jews believe us not not knowing what your own shadows do import 12 If I have told you earthly things and and ye believe not how shall ye beleve if I tell you of heavenly things 12. When I tell you but what God doth here on Earth on all that he will save and illustrate it to you by a similitude which your senses do perceive and it is a thing that your Ceremonies signifie how shall you believe if I tell you the unseen things of Heaven if you believe not things so evident as these 13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven 13. And if you will not believe me what satisfying notice can you have of the state of things in Heaven for no Man hath ascended up into Heaven and can tell you by sure notice what is there but I that came down from Heaven and so came down by assuming flesh as that yet I am now in Heaven in my Godhead 14 And as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up 15 That whosoever believeth in him should not perish but have eternal life 14 15. And the way of Salvation which God by me revealeth to you is this that as Moses in the Wilderness set up a brazen Serpent that all that were stung with Serpents might be cured if they did look up to this So I must be lift up on the Cross as a Sacrifice for sin that whoever truly believeth in me and trusteth me as the Redeemer and Saviour shall not perish but have everlasting life 16 For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 16. For God who is Love it self so far loved lapsed and lost mankind as that he gave his only begotten Son to be incarnate and to be their Redeemer by his meritorious life and death and Resurrection and to make them this promise covenant and offer that whoever truly believeth in him should have his sin forgiven and should not perish but have everlasting blessed life 17 For God sent not his Son into the world to condemn the world but that the world through him might be saved 17. For if the World be condemned they shall never have cause to lay the blame on Christ For it was not to condemn them that God sent him into the World but to be the Saviour of the World which his Doctrine Life and Sufferings shew 18 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God 18. He that believeth on him is thereupon by him delivered from the Condemnation that he was under and shall be saved but he that believeth not is not delivered from his Guilt and Condemnation but is under the Guilt of a severer punishment the Law of Grace it self Condemning him because he hath rejected the Son of God sent from Heaven with his Doctrine his Grace and offered Mercy so that both the Law of Nature and of Grace condemn the Neglecters of so great Salvation 19 And this is the condemnation that light is come into the world and men loved darkness rather then light because their deeds were evil 19. For the true cause of Mens Condemnation is not that they have no Saviour or Ransom being left as Devils to remidiless despair but that a Saviour as Light is come into the World and Men love darkness rather than light and so reject him and his truth and grace because they love and live in that sin which cannot endure the light 20 For every 〈◊〉 that doeth evil hateth the light neither cometh to the light least his deeds should be reproved 20. For it is the part of â—ight to detect and shame Mens evill deeds and thereâ—ore Malefactors hate and avoid the Light lest it reprove them and condemn them 21 But he that doeth truth cometh to the light that his deeds may be made manifest that they are wrought in God 21. But Light is the honour of well doing which is not afraid to be known and therefore he that doth that which is truly good loveth the Light and cometh to it that his deeds may appear to be as they are the work commanded and approved by God And therefore they will receive me that am the Light of the World 22 After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 22. He by his Disciples baptized those that believed and repented 23 And John also was baptizing in Enon near to Salim because there was much water there and they came and were baptized 24 For John was not yet cast into prison 23 24. John ceased not baptizing even when Christ baptized nor till he
and I work 17. To save the aâ—licted is a work beseeming my Father and Me whom you oppose 18. Therefore the Jews sought the more to kill him not only because he had broken the Sabbath but said also that God was his Father making himself equal with God 18. N. Malignants zeal fathereth even error and persecution on God 19. Then answered Jesus and said to them verily verily I say unto you The Son can do nothing of himself but what he seeth the Father do For what things soever he doth these also doth the Son likewise 19. I tâ—ll you by condemning my Works you condemn my Fathers also For I do nothing but what I know he doth and approveth and he doth them in and by me and I do nothing without him 20. For the Father loveth the Son and sheweth him all things that he doth and he will shew him greater things than these that ye may marvail 20. For the Fathers infinite Love communicateth to the Son that Wisdom and Power by which he doth all that the Father doth and by which you shall see greater things than these and wonder 21. For as the Father raiseth up the dead and quickneth them even so the Son quickneth whom he will 21. As the Father is the Lord of Life and giveth and restoreth life at his pleasure so also doth the Son 22. For the Father judgeth no man but hath commâ—tted all Judgment to the Son 22. For the Father as meer Creator according to the Law of Innocency judgeth no man but hath given up the Government of this World to the Son as Redeemer to judg them as ransomed according to that Law and Measure of Grace which they are under 23. That all men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father who hath sent him 23. And so it is by honouring the Son that the Father will be honoured and by dishonouring him the Father is dishonoured 24. Verily verily I say to you He that heareth my word and believeth on him that sent me hath everlasting Life and shall not come into condemnation but is passed from death to life 24. I tell you if you hear my word obediently and shall believe on God the Father as sending me on the Office of a Saviour you shall have everlasting life by my Merits and Gift and shall not be condemned 25. Verily verily I say to you The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live 25. I tell you that the hour is coming yea now is already come in which it shall appear that the Son of God hath the power of Life and Death Natural Spiritual and Eternal and that they that are dead in Sin and Unbelief shall hear his Gospel and be regenerate and made alive to God and that natural Life shall be restored by him to some Bodies at his own Resurrection and to all at last when he shall effectually call up all the dead to Judgment 26. For as the Father hath life in himself so hath he given to the Son to have life in himself 26. As the Father is essential underived self-â—se communicating life to Creatures So is the Son as God and as Redeemer hath the power of giving Life from himself to the redeemed 27. And he hath given him Authority to execute Judgment also because he is the Son of God 27. And as Redeemer being the Son of God in his Divine Nature and his humane Nature advanced into personal Union with the Divine he hath Authority given him to Govern the World and according to the Law of Grace to do justice for the faithful and against the impenitent unbelievers 28. Marvel not at this for the hour is coming in which all that are in their Graves shall hear his Voice 29. And shall come forth They that have done good to the Resurrection of Life and they that have done evil to the Resurrection of Damnation 28 29. Let not this seem incredible to you For the hour is coming in which the Bodies now turned to dust shall by the Souls return be revived and hear his voice that calls them up And there shall be a Resurrection of the just and unjust They that have done good according to the tenor of that Law of Grace which they were under shall come forth to a life of happiness and they that have done evil violating the conditions of life in that Law to the Resurrection of damnation 30. I can of my own self do nothing As I hear so I judg and my judgment is just because I seek not my own will but the will of the Father who hath sent me 30. I am not to judge according to the weakness of humanity as Princes govern I do nothing but according to Divine infallible decree and appointment which I assuredly know And my judgment is just because I seek not my own humane will as my rule or end but the will of my Father who sent me that is my Rule and End 31. If I bear witness of my self my witness is not true 32. There is another that beareth witness of me and I know that the witness which he witnesseth of me is true 31 32. If I had no testimony but my own word you were not to take it for credible truth But there is another who giveth you convincing evidences of his truth even my Father by his Voice from Heaven and by his Spirit and Works 33. He sent to John and he bare witness to the truth 34. But I receive not Testimony from Man But these things I say that ye might be saved 33.34 You sent to John and he told you of me as the Messiah I need not his or any mans testimony But it nearly concerneth your own safety to believe him 35. He was a burning and a shining light and ye were willing for a season to rejoyce in his light 35. God set him up to be as a burning and shining light to lead you out of darkness to the Kingdom of the Messiah which you expected And a while you gladly heard that news and were baptized by him Till you were told that I am he and then you turned back 36. But I have greater witness than that of John for the works which the Father hath given me to finish the same works that I do bear witness of me and that the Father hath sent me 36. N. For these works could not be done but by Gods power and will who will not be the worlds deceiver 37. And the Father himself who sent me hath born witness of me Ye have neither heard his voice at any time nor seen his shape 38. And ye have not his word abiding in you For whom he hath sent him ye believe not 37 38. By a voice from Heaven God testified me to be his beloved Son But indeed you were not the persons that heard it For you
Policy was not utterly demolished till near fourty years after Christs Resurrection Therefore till then the Jews there were to be Preacht to and the twelve Apostles suited to the twelve Tribes though after the number was changed by Pauls Conversion when the Gospel was to be principally sent unto the Gentiles 23. And they appointed two Joseph called Barsabas who was surnamed Justus and Matthias 24. And they prayed and said Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosed 25. That he may take part of this Ministery and apostleship from which Judas by transgression fell that he might go to his own place 23 24 25. Note 1. The Apostleship was not only the qualification of Eye Witnesses of Christs works but a special preeminent office of some of those many who saw his works All that saw them were not Apostles Therefore Christ did set diversity and disparity of Ministerial Offices in his Church 2. Peters speech was to all the Disciples ver 15 16. It s therefore to be supposed that the two were chosen by all the Company but by the Conduct of the Apostles And God by Lot chose one of the two it being his Prerogative to make Apostles And I know no reason why the chief Pastors of the Church at least in cases of doubt should not now be so chosen 26. And they gave forth their lots and the lot fell upon Matthias and he was numbred with the eleven apostles 26. Note How casual soever it seemed God was the undoubted determiner of it But solemnly to appeal to his determination in ludricrous toys or things already determined by his word is but prophanely to take his name in vain CHAP. II. ANd when the day of Pentecost was fully come they were all with one accord in one place 1. It is by most Expositors taken to be on the Lords day though some few contradict it 2. Christ chose the time to send the Spirit when they were unanimously assembled for his worship 2. And suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting 3. And there appeared unto them cloven tongues like as of fire and it sat upon each of them 2 3. Note It is likely it was only on the Apostle 4. And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance 4. They that were unlearned men were all suddenly filled with the Holy Ghost who inspiring their minds with Sacred Light of Knowledge and fervor of affection caused them to utter these in various Languages which they had never learnt in the Praises of God and his works Note As Baptism entereth Men into the state of Christianity this effusion of the Spirit solemnly invested the Apostles in the full state and power of their Offices 5. And there were dwelling at Jerusalam Jews devout men out of every Nation under heaven 5. Then were at Pentecost Jews out of many Nations where they were dispersed that came up to the Feast 6. Now when this was noised abroad the multitude came together and were confounded because that every man heard them speak in his own language 7. And they were all amazed and marvelled saying one to another Behold are not all these which speak Galileans And how hear we every man in our own tongue wherein we were born 9. Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Judea and Cappadocia in Pontus and Asia 10. Phrygia and Pamphylia in Egypt and in the parts of Libya about Cyrene and strangers of Rome Jews and proselytes 11. Cretes and Arabians we do hear them speak in our tongues the wonderful works of God 6 7 c. The word as of Christ and of his Gospel was that which they speak in the Tongues of all these Countries 12. And they were all amazed and were in doubt saying one to another What meaneth this 13. Others mocking said These men are full of new wine 12 13. Some derided them as Drunken 14. But Peter standing up with the eleven lift up his voice and said unto them Ye men of Judea and all ye that dwell at Jerusalem be this known unto you and hearken unto my words 15. For these are not drunken as ye suppose seeing it is but the third hour of the day 14 c. It is but nine a Clock at which time Men use to pray fasting and Drunkeness will not enable a Man to speak various Languages 16. But this is that which was spoken by the prophet Joel 17. And it shall come to pass in the last days saith God I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophesie and your young men shall see visions and your old men shall dream dreams 18. And on my servants and on my hand-maidens I will pour out in those days of my Spirit and they shall prophesie 16 c. This is the fulfilling of what Joel Prophecied of the times of the Messsiah c 19. And I will shew wonders in heaven above and signs in the earth beneath bloud and fire and vapour of smoke 20. The Sun shall be turned into darkness and the Moon into bloud before that great and notable day of the Lord come 21. And it shall come to pass that whosoever shall call on the name of the Lord shall be saved 19 20 21 Many Prodigies in Heaven and Earth as if the frame of Nature did shake or were altered shall go before the destruction of the Temple and Nation of the Jews But faithful praying Christians shall be saved 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles and wonders and signs which God did by him in the midst of you as ye your selves also know 23. Him being delivered by the determinate counsel and foreknowledge of God ye have taken and by wicked hands have crucified and slain 24. Whom God hath raised up having loosed the pains of death because it was not possible that he should be holden of it 22 23 24. You deny not the fact of those Miracles done by Jesus which are the infallible works of Gods attestation Gods determinate Counsel having appointed him to die as a Sacrifice for the Sins of the World and he foreknowing all that your wicked hearts do in it hereto accordingly with wicked hands you have murdered him not at all excusable by the said decree or fore knowledge of God But God raised him from the dead having loosed the bonds of Death it being impossible they should be held and conquered by it Note The word translated Pains of death may be also translated bonds But if it must be read Pains Death as a separation of Soul and Body is by privation a Penal state though not dolorous by positive evil yet some think that the Article of Descent into Hell signifieth some
Then Peter and the other apostles answered and said We ought to obey God rather then men 29. Note This none of them durst deny But it is conscience and obedience to God that Diabolists fight against 30. The God of our Fathers raised up Jesus whom ye slew and hanged on a tree 31. Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins 30. That God of our Fathers whom you profess to obey hath raised up Jesus whom ye crucified from death and hath exalted him by and at his right hand to be the Lord of all and the Saviour of his People to give them converting grace and repentance and forgiveness of sins 32. And we are his witnesses of these things and so is also the holy Ghost whom God hath given to them that obey him 33. When they heard that they were cut to the heart and took Counsel to slay them 32. And of his Resurrection and Ascension we are entrusted Witnesses and must not silence our Testimony and of his present Power and Glory this gift of the spirit is a full proof whose effects you see your selves and which God giveth to them that obey his Gospel 34. Then stood there up one in the Counsel a Pharisee named Gamaliel a doctour of law had in reputation among all the people and commanded to put the apostles forth a little space 35. And said unto them Ye men of Israel take heed to your selves what ye intend to do as touching these men 36. For before these days rose up Theudas boasting himself to be some body to whom a number of men about four hundred joyned themselves who was slain and all as many as obeyed him were scattered and brought to nonght 34. Note This Pharisee is not so mad as the Beastly Sadduces who this Theudas was we have no other notice but by the words of Gamaliel 37. After this man rose up Judas of Galilee in the days of the taxing and drew away much 70. Jesus answered them have not I chosen you twelve and one of you is a Devil 71. He spake of Judas Iscariot the Son of Simon for he it was that should betray him being one of the twelve 70 71. Even of you twelve whom I have chosen out of all the rest to be next me one is a Devil that is Judas N. 1. Some men are so bad that they may be call'd Devils Both as false Calumniators whence is the name Diabolus and as they are the very agents of the Devil and minded like him and ruled by him and do what he moveth them to do in his three great works Lying or Deceit Hatred or Malignity and â—urtfulness and Murder 2. Such may be latent in the holiest Society 3. Which yet must not be denominated by such CHAP. VII 1. AFter these things Jesus walked in Galilee For he would not walk in Jury because the Jews sought to kill him N. 1. Christs own example tells us that it is no sinful cowardize to avoid persecution till our suffering or death be like to do more good than liberty or life 2. Now the Jews Feast of Tabernacles was at hand 3. His brethren therefore said to him depart hence and go into Judaea that thy Disciples also may see the works that thou dost 4. For there is no Man that doth any thing in secret and he himself seeketh to be known openly If thou do these things shew thy self to the World 5. For neither did his brethren believe in him 2. c. N. Christs own Kindred believed not on him a long time And censured him for not appearing more publickly in the face of dangers and rulers if he were sent from God Thus men will teach and reprove those of whom they should learn Foolish men will seem wiser than Christ and dislike his ways 6. Then Jesus said to them my time is not yet come but your time is always ready 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil 8. Go ye up to this feast I go not up to this feast for my time is not yet full come 9. When he had said these words to them he abode still in Galilee 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret 6. c. N. 1. Christ â—â—re also avoided perseâ—ution 2. He trusted not 〈…〉 his purpose 11. Then the Jews sought him at the feast and said where is he 12. And there was much murmuring among the people concerning him for some said he is a good man Others said nay but he deceiveth the people 13. Howbeit no man spake openly of him for fear of the Jews 12 13. The people divided in their judgments of him did not openly speak their minds for fear of the Rulers that were most against him 14. Now about the midst of the feast Jesus went up into the Temple and taught 15. And the Jews marvailed saying how knoweth this man letters having never learned 16. Jesus answered them and said my doctrine is not mine but his that sent me 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self 14. He that is sent of God may know more than he hath learnt of man God tells me what to speak And those that truly obey so much of the will of God as they know are prepared to know more and to discern my doctrine to be of God but wilful sinners are not 18. He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousness is in him 18. Did I seek vain-glory or any private ends of my own you might suppose that I spake my own words But if I only seek the Glory of God and good of men though to my own suffering you have no cause to suspect me of deceit or any ill design 19. Did not Moses give you the law and yet none of you keepeth the law why go ye about to kill me 19. But how unfit are you to discern what doctrine is of God who keep not the Law of Moses which you boast of For that Law forbiddeth Murder and yet you seek to murder me 20. The people answered and said thou hast a devil who goeth about to kill thee 20. N. They supposed him distracted And the distracted were usually taken for Demâ—â—iâ—â— 21. Jesus answered and said unto them I have done one work and ye all marvel 22. Moses therefore gave unto you circuâ—cision not because it is of Moses but of the fathers and ye on the Sabbath day circumcise a man 23. If a man on the Sabbath day receive circumcision that the law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the Sabbath day
which presageth their destruction 55. But he being full of the holy Ghost looked up stedfastly into heaven and saw the Glory of God and Jesus standing on the right hand of God 56. And said Behold I see the Heavens opened and the Son of man standing on the right hand of God 55 56. God gave him so extraordinary a measure of the Spirit as when he looked stedfastly toward Heaven he had an appearance of the Glory of God and Christ standing at his right hand which in this Rapture he declared to them all Note Christ saw it meet by such a glorious Miracles sight to encourage and honour his first dying Martyr O who would fear suffering for Christ Martyrs may expect the Spirits greatest help and afterward the most glorious Crown 57. Then they cryed out with a loud voyce and stopped their ears and ran upon him with one accord 58. And cast him out of the City and stoned him and the witnesses laid down their clothes at a young mans feet whose name was Saul 57 58. Note Holiness and Miracles do but increase their rage They will run when malignity and the Devil instigates Sinners are never so mad as against Christ and Mercy and their own Salvation They that were the Accusers for Blasphemy were by the Law to cast the first stone as the Executioners 59. And they stoned Stephen calling upon God and saying Lord Jesus receive my Spirit 59. Note He that gave up himself to Christ in life and death might comfortably expect to be received 2. The Spirit liveth after the bodies death And Christ receiveth it to himself This is part of Christs Office now in Heaven See my Printed Sermon on this Text. 60. And he kneeled down and cryed with a loud voyce Lord lay not this sin to their charge And when he had said this he fell asleep 6. He died Praying and that for his Persecutors as Christ did And it s like the Conversion of Saul was an answer to this Prayer Quest How far may we pray In Faith for wicked men or others and expect the thing prayed for Answ For that which is absolutely promised we may pray accordingly in assurance For that which supposeth a qualifying condition in the receiver we must believe that they shall have it if they are so qualified For that which hath no promise to them but is merely at Gods unrevealed Will we must pray with submission to that Will and accordingly take the event for uncertain CHAP. VIII ANd Saul was consenting unto his death And at that time there was a great persecution against the Church which was at Jerusalem and they were all scattered abroad throughout the Regions of Judea and Samaria except the Apostles 1. Note Sauls Persecution must be recorded before his Conversion 2. The purest Church was not free from the malice of wicked men 3. God used Malignant Persecutions for the spreading abroad his word 2. And devout men carried Stephen to his burial and made great lamentation over him 2. They made a Funeral for Stephen with solemn mourning 3. As for Saul he made havock of the Church entring into every House and hailing men and women committed them to prison 3. By halling people to Prisons out of their houses Saul wasted the gathered Church 4. Therefore they that were scattered abroad went every where Preaching the word 4. Note It was a tolerable hurt to their bodies which brought good to others Souls and so enlarged the Church by scattering it as seed is scattered that is sown 2. All Christians may and must publish the Gospel where they come if there be need tho only called Ministers must make an office and calling of it as separated to it 5. Then Philip went down to the city of Samaria and Preached Christ unto them 5. Philip the Deacon Preacht at the City of Samaria after by Herod called Sebaste 6. And the People with one accord gave heed unto those things which Philip spake hearing and seeing the miracles which he did 7. For unclean Spirits crying with loud voice came out of many that were possessed with them and many taken with palsies and that were lame were healed 8. And there was great joy in that City 6. The Samaritans received the Gospel with great joy convinced by Miracles and pleased by many Cures Note The Gospel where ever it cometh is cause of great joy 9. But there was a certain man called Simon which before time in the same city used sorcery and bewitched the People of Samaria giving out that himself was some great one 10. To whom they all gave heed from the least to the greatest saying This man is the great power of God 11. And to him they had regard because that of long time he had bewitched them with Sorceries 9. One Simon had long been reputed among them some great man even the great power of God as he boasted of himself because by Sorcery he had long bewitched and done some strange things among them And they all admired and regarded him Note Deceivers have usually many followers 12. But when they believed Philip preaching the things concerning the kingdom of God and the Name of Jesus Christ they were baptized both men and women 12. Note This suddain Baptizing yet implyeth time for instruction and profession of all essential to Christianity 13. Then Simon himself believed also and when he was baptized he continued with Philip and wondered beholding the miracles and signs which were done 13. Simon saw the reality of Philips Miracles being conscious of the fallacy of his own and he believed that Jesus was the Christ and was baptized into his name and stayed with Phillip admiring his works Note 1. Simon had a Superficial opinionative belief that was not clear and sound nor effectual to renew his Soul 2. The Ministers of Christ baptized not as Heart searchers as knowing mens sincerity but as taking their Profession for their title to Baptism 14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God they sent unto them Peter and John 14. Note As Peter or John were no Rulers of the rest of the Apostles so the rest sent not them as Rulers of them by Vote but by brotherly request and consent 15. Who when they were come down prayed for them that they might receive the holy Ghost 16. For as yet he was fallen upon none of them only they were baptized in the Name of the Lord Jesus 17. Then laid they their hands on them and they received the holy Ghost 15. Note 1. It was at first the eminent Priviledge of the Apostles that the Holy Ghost should be given by their Ministry 2. Imposition of hands being an usual act of Authoritative benediction was used as the sign herein 3. Yet Prayer to God must first prevail for his grant thereof before the Sign was used 4. This gift of the Holy Ghost was not that which is Regenerating and necessary to pardon and Salvation else
those that Paul disputed against had in conceit separated the Law as such from the Promise or Covenant of Free Grace and thought to be justified by the Merit of their Obedience to it III. Perverse Engagement against one anothers Opinions as dangerous hath made Paul's Doctrine of Faith and Justification seem much more difficult than it is 1. It is certain That by Faith he meaneth no one single Act onely as is The believing that Christ's Righteousness is imputed to us as if we were not justified by believing in God the Father or the Holy Ghost or trusting the Promise of Glory or believing that Christ died for our Sins rose ascended intercedeth reigneth and will judge us and glorifie us or by consenting to his Covenant of Grace accepting offered Mercy c. Faith is a Moral act containing many Physical acts of Understanding and Will like a Covenant-consent to a King a Husband a Physician c. It is all that is essentially required in Baptism to the Collation of the Grace there given It is Christianity in consent 2. This Faith is commanded by God and Grace and Glory promised to them that by believing obey this Command which maketh it the Condition or Moral receptive Qualification for this Gift And though God's Grace cause Men to believe yet the Command and Conditional Promise are the Means by which God worketh this Effect And that the Promise be Conditional joyned with threatning to Disobedience is no more needless than the Command or Preaching is 3. Hence Men may claim Pardon upon believing but none can claim Faith by vertue of any absolute Promise of God before he have it 4. Though no Creature can merit of God in Commutative Justice as giving him a Benefit yet they may merit of him as in Governing Justice or Distributive But this is various as the Governing Law is According to the Law of Innocency no man meriteth nor Justification according to the Law of Moses save Christ alone Christ's Merit was in the fulfilling the undertaken Mediatorship which was fulfilling the Law of Innocency which he onely was capable of and Moses's Law and the peculiar Acts of a Mediator This Merit of Christ is the valuable procuring meritorious Cause of all our Deliverance Pardon Justification Adoption c. of which our own Habits or Acts are no Parts nor are at all to be judged to be in stead of any part of the Office of Christ 5. But we are not Lawless but under a Pardoning and Justifying Law or Covenant of Grace which giveth Grace and Glory as is said to them that believe and repent that is pardoneth them and giveth them the in-dwelling Spirit of Love and right to Life if they sincerely trust Christ's Mediation and Promise for it and give up themselves for that end to God their reconciled Father to Christ as their Saviour and his Spirit as their Sanctifier And because God will not give us the free Gift of Christ and Life with him but as first qualified by this Condition of Faith therefore Faith is said to be imputed to us for Righteousness that is This Acceptance of his free Gift in Christ is all that the Law of Grace by which we shall be judged requireth of us that we may be accounted Righteous without Innocency or the Works of Moses's Law or any that make not the gift of Pardon and Life to be of free Grace To have Righteousness imputed is to be accounted Righteous 6. To call Faith a Justifying Instrument is an unapt Speech of Mans vain invention but may be tolerated if they mean but A Moral receptive Disposition unfitly called A receptive Instrument But not in proper sense 7. But though Christ is our Surety and Vicarius poenae in some sense and properly a Sacrifice for our Sin and merited all that we have by his Righteousness yet it subverteth the Gospel and Christianity to teach as some do That Christ did so properly personate every one of the Elect that in the sense of God and the Law though not Physically they all perfectly fulfilled the Law of Innocency in and by him and so are justified by that Law as imputatively being sinless As if that Law had said Thou or thy Surety shall die if thou sin and we are justified by the same Law that condemned us and no Death or Suffering or permitted Sin were any Penalties on us And as if we were at once reputed sinless from Birth to Death and yet must have a Christ to die for our Sin and must daily beg forgiveness of it CHAP. I. 1. PAul a servant of Jesus Christ called to be an Apostle separated unto the Gospel of God 1. â—y an immediate appearance of Christ from Heaven by Voice and Inspiration sâ—â—t to publish the glad tidings of Redemption and Salvation by Christ 2. Which he had promised afore by his prophets in the holy scripture 3. Concerning his son Jesus Christ our Lord who was made of the Seed of David according to the flesh 4. And declared to be the son of God with power according to the spirit of holiness by the Resurrection from the dead 3. Having his Humane Nature from his Mother of David's line 4. But the Power of God which owned him by the Spirit of Holiness and his Resurrection from the dead did demonstrate that he was not a meer Man but Gods own Son sent from Heaven and miraculously incarnate 5. By whom we have received grace and Apostleship for obedience to the faith among all nations for his name 5. By whose own heavenly mission I received this favour and honour to be his special Messenger sent to call all Nations to believe and obey the Gospel and proclaim the Glory of his Name 6. Among whom are ye also the called of Jesus Christ 6. Of whom God hath vouchsafed you to be a part being the called followers of Jesus Christ 7. To all that be in Rome beloved of God called to be saints Grace be to you and peace from God our father and the Lord Jesus Christ 7. To all in Rome that are the beloved of God called out of the World into the Holy Christian state I salute you by this Benediction and Prayer that the Grace of God our Father and the Lord Jesus Christ and that true Peace and Welfare which is its special Fruit may be yet more upon you 8. First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the world 8. And first I thank my God through Jesus Christ that as you dwell in that City which is most eminent in the World which is an advantage to the lustre and communication of your Faith so your profession of that Faith is so illustrious as to be famous throughout the World 9. For God is my witness whom I serve with my spirit in the Gospel of his son that without ceasing I make mention of you always in my prayers 10. Making request if by any means now at length I might
of peace have they not known 18. There is no fear of God before their eyes 10 11 12 13 14 15 16 17 18. David truly describeth the state of Corrupted Nature and of all Men till Grace restrain or change them in Psal 14. and 53 c. that There is not one of them that are Righteous Men They understand not practically the matters of True Wisdom and chief concerns but are a blind and sottish Generation and therefore they seek not seriously to know God or to please him and enjoy his love They are turned from the way of truth and obedience and happiness They are all but hurtful or unprofitable in the World and none of them that set themselves to a Life that may do good to themselves or others or to please God They are so like Satan who seeketh whom he may devour that their Throat is like an open Sepulchre greedily gaping to devour the Just and Godly their Tongues serve the Father of lies in slandering Gods Truth and Servants and their Words are like Adders Poyson that tends to do mischief and destroy the good and innocent Cursing and false deceitful words are the fruit of their Lips They are ready to shed the Blood of the Godly and Innocent The way of their Life is Destruction and Misery to the Faithful and to the Societies where they live and finally to themselves Nature and Custom may teach them to talk for Peace and Unity and Love But they do not and will not know the true Nature of them or the way by which they must be attained For they are not governed by the Law and Fear of God but by their Carnal deceived Wit and Worldly Interest which God condemneth 19. Now we know that what things soever the Law saith it saith to them who are under the law that every mouth may be stopped and all the world may become guilty before God 19. All this is written in the Jews Law and therefore is spoken to and of the Jews as well as others for the Law speaketh to none but those that are Subjects and obliged by it So that neither Jew nor Gentile can be justified as innocent but all such self-justifiers will be confuted and all the World proved guilty of Sin and Punishment before God when he shall judge them 20. Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sin 20. By all this therefore it is clear that seeing all that are under Moses's Law are Sinners against the Law and none are innocent no Flesh shall be justified in Gods sight by that Law For as they are Sinners so it is the Law which notifieth their Sin and condemneth them for it 21. But now the righteousness of God without the law is manifested being witnessed by the law and the prophets 22. Even the righteousness of God which is by the faith of Jesus Christ unto all and upon all them that believe for there is no difference 21. But there is another way of Righteousness ordained of God for our Justification and the Glory of his Grace and Justice without the keeping of Moses's Law or being justified by it 22. Even the Righteousness prescribed by God and given by his Grace which is by the way of Faith in Christ even our believing trust in him and adhering to him and this is prescribed and given to and found in all true Believers without difference 23. For all have sinned and come short of the glory of God 24. Being justified freely by his grace through the redemption that is in Jesus Christ 23 24. For all Men are Sinners and therefore have come short of obtaining the Glory which God had appointed to the Innocent that never brake his Law and cannot be saved or justified by the Law which they have broken but must be justified by his free Grace forgiving their sin and giving and accepting their sincere Faith and Repentance through the Redemption of lost Sinners which Jesus Christ hath wrought for them and in them 25. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God 26. To declare I say at this time his righteousness that he might be just and the justifier of him which believeth in Jesus 25 26. Whom God hath by his unsearchable Counsel Decree and Ordination set forth to be the great Reconciler and Propitiation by the way and means of Faith in his blood as a Propitiatory Sacrifice and the Seal of his Truth and Love and this was as well as by justifying the Innocent to demonstrate that he is a Holy Just and Merciful God and no friend to sin but a loâ—er of Holiness and Truth in Pardoning to such Believers all their past Sins to which his forbearance and reprieve was a preparation I say to declare that he is as merciful so Just while he will have so precious a Sacrifice for Sin and by Pardon and Grace doth make and judge the Faithful Righteous which is it which is now fully declared by our preaching the Gospel 27. Where is boasting then It is excluded By what law of works Nay but by the law of faith 27. Grace therefore must have the Glory of our Justification For who can boast that he hath it by Innocency because he deserved not death by Sin No this is utterly shut out By what Law Is it by the Law of Moses or any Law which justifieth Men because they sinned not against it nor deserved death No but by another Law even the Law of Faith which Grace hath brought us under which pardoneth and saveth true Penitent Believers 28. Therefore we conclude that a man is justified by faith without the deeds of the law 28. Therefore against the Jews and all self justiciaries we conclude that the Law of Moses much less the first Law of pure Innocency is so far from being necessary to the Gentiles for Justification and Salvation that no Man Jew or Gentile is otherwise justified by God but by his free Grace given through Jesus Christ to all true Believers who accept it as a free gift 29. Is he the God of the Jews only Is he not also of the Gentiles Yes of the Gentiles also 29. And how absurd is it to think that God is a God that is a merciful Governour to no more in the World than that little sorry People of the Jews Doth not his actual Mercies and his Government obliging all the World to the use of some means for Recovery Pardon and Salvation confute this and shew that he is the God and Merciful Governour also of the Gentiles 30. Seeing it is one God which shall justifie the circumcision by faith and uncircumcision through faith 30. It is the same God who will justifie Circumcised Believers and uncircumcised Believers by one and the same way Even by the way of Grace and
Faith 31. Do we then make void the law by saith God forbid Yea we establish the law 31. Can the Jew then say that we dishonour and make void their Law as if God had given it in vain and they had not been bound to keep it Far be this from us yea by the Doctrine of Christianity we set the Law in its proper place as consequent and subordinate to the Promise and Law of Grace that went before it and as preparatory to the fuller edition of the Law of Grace whch cometh after it And so we assign it its due Office and Honour and End that God may have the Glory of making it though the Jews misunderstand it CHAP. IV. 1. WHat shall we say then that Abraham our Father as pertaining to the flesh hath found 1. Let us consider Abraham's case the Father of the Israelites according to the Flesh For sure his Prerogative must be as great as theirs that claim it as his fleshly Seed 2. For if Abraham were justified by works he hath whereof to glory but not before God 2. If Abraham was justified by the merit of his Righteousness as having never deserved death by Sin then he may boast that Life and Impunity was his due on that account though yet even that did not merit by any benefit to God Or but towards God he could have no matter to boast of as his own 3. For what saith the Scripture Abraham believed God and it was counted un-him for righteousness 3. For what account doth the Scripture give us of his Righteousness Abraham believed God viz. That he would perform his free Promise of Grace and Peculiarity made to him and his Seed and all Nations of the Earth in him and it was counted to him for Righteousness And though God made his Promises to him also for his obedience Because he spared not his only Son yet this was not because he never deserved death by any Sin but as it was a work of Faith and so a consequent part of the Righteousness of a Believer accepted though imperfect through the Merits and Righteousness of Christ forgiving his Sin and freely adopting him an Heir of Life 4. Now to him that worketh is the reward not reckoned of grace but of debt 4. Now to him that meriteth by the perfection of his Obedience or that never deserved death by Sin much more to him that benefiteth another by his Work the Reward is not reckoned to be the free gift of a Benefactor but the just giving a Man that which is his deserved due in the first case by governing Justice and in the second by Commutative Justice 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousness 5. But to him that hath no such meritorious work for the value of which the Reward should be his due but trusteth wholly to his free Grace who first maketh and then judgeth them just that were before ungodly and unjust or who justifieth them that by Sin have deserved death and never merited life by the worth of their good Works his Faith is counted for Righteousness by the Covenant of Grace that is God accepteth it as the qualification or condition which must be found in him without such meritorious Works to make him partaker of that Pardon Adoption and Salvation freely given by Grace upon the consideration of the meritorious Righteousness of Christ Indeed Faith Repentance Prayer Confession Love c. are Acts that may be called Works in another sense But it is Works deserving life for their perfection or not deserving punishment by the Law which are here spoken of 6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord imputeth not sin 6 7 8. So David also describeth the qualification of a Blessed Man which is a man justified Not that he hath no Sin which deserved death but that God doth not impute his Sin to him for his condemnation but forgiveth and covereth it and imputeth Righteousness to him that is judgeth and useth him as one that is not obliged to punishment but hath right to Salvation and this not because his Works deserved not Death but Life but because he forgiveth him and freely saveth him for Righteousness and Intercession of Christ and useth him not as he deserved 9. Cometh this blessedness then on the circumcision only or on the uncircumcision also For we say that faith was reckoned to Abraham for righteousness 9. And are none pardoned and saved but the Circumcised Are not the Uncircumcised pardoned and blessed also If Faith was imputed for Righteousness to Abraham will it not be so to all that have it 10. How was it then reckoned When he was in circumcision or in uncircumcision Not in circumcision but in uncircumcision 10. And the time when this was said of Abraham will clear up all this for it was not after he was Circumcised but before even Uncircumcised as the Gentile Christians be 11. And he received the sign of circumcision a seal of the righteousness of the faith which he had yet being uncircumcised that he might be the father of all them that believe though they be not circumcised that righteousness might be imputed to them also 11. And he after received the Sign of Crcumcision not as a Legally justifying Sign but as a Seal of that Righteousness which God before imputed to him as a Believer that so he might be by Promise and Example the Father not only of his Carnal and Circumcised Seed but of all them that believe though out the World that so Righteousness might be imputed to them as Believers as it was to him 12. And the father of circumcision to them who are not of the circumcision only but also to them that walk in the steps of that faith of our father Abraham which he had being yet uncircumcised 12. And might be the Father of the Ends and Spiritual benefits of Circumcision conveyed to them who are not of the Circumcision only but also to them that walk in the steps of that Faith of our Father Abraham which he had being yet Uncircumcised as they are 13. For the promise that he should be the heir of the world was not to Abraham and his seed through the Law but through the righteousness of faith 13. For the Promise to Abraham and his Seed That he should be Heir of the World was not made to him by the Law which was long afâ—er nor for the keeping of it but upon his believing Gods merciful Promise and trusting him for which he was accounted and pronounced Righteous 14. For if they which are of the law be heirs faith is made void and the promise made of none effect 14. For if this great Promise of Inheritance was made to Men for keeping Mises's Law as such
and so only to them then it was null to Abraham and it is of no effect to any 15. Becsuse the law worketh wrath for where no law is there is no transgression 15. Because as the Law is made to forbid and condemn Sin so it obligeth Sinners to undergo the Punishment which were no obligation were there no obliging Law And Abraham was not under Moses's Law and so transgressed it not 16. Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed not to that only which is of the law but to that also which is of the saith of Abraham who is the father of us all 16. Therefore this great Promise and Blessing is made to Believers as such that it may be free and of meer Grace that so it may be sure and firm to all the Seed or Children of Promise not only to the Jews that had the Law and were the Natural Seed but to the Gentiles also who have Abraham's Faith and so are his Spiritual Seed who is the Father of all Believers 17. As it is written I have made thee a father of many nations before him whom he believed even God who quickeneth the dead and calleth those things which be not as though they were 17. As it is written I have made thee a Father of many Nations and not of the Israelitish Nation only So that though the Gentiles were not then called as now they are by the Gospel yet that God who promised this to Abraham when his Body and Sarah's were naturally past Generation and to Isaac when he was unborn and again when God demanded him as an Offering and thence as it were raised him from the dead that God I say did decree the calling of the Gentiles and spake of that in Promise which was long after to be done 18. Who against hope believed in hope that he might become the father of many nations according to that which was spoken So shall thy seed be 18. This was the meaning of Gods Promise to Abraham who against all natural probability trusted Gods Promise and believed and hoped that accordingly he should become the Father of many Nations And that as was promised his Seed should be as the Stars in Heaven 19. And being not weak in faith he considered not his own body now dead when he was an hundred years old nor yet the deadness of Sarah's womb 19. And his Faith was not weak and shaken with the consideration that his aged Body was almost dead and unfit for procreation or that Sarah's Womb was so also 20. He staggered not at the promise of God through unbelief but was strong in saith giving glory to God 21. And being fully perswaded that what he had promised he was able to perform 20 21. He was not staggered by unbelief unto a distrustful doubting but was strong in Faith whereby he gave God the Glory of his Power Wisdom Love and Truth being fully perswaded that though Nature shewed no probability of it in second Causes the Almighty God could perform all that he had promised 22. And therefore it was imputed to him for righteousness 22. And therefore this way of glorifying God by the trusting belief of his free Promise was so suitable to Gods Ends and Honour that he accepted it as Righteousness or a sufficient qualification of him that should partake of his free given Mercy though Abraham had no sinless innocency nor could say that he never deserved death 23. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead 23. And certainly God did not leave this on Record for Abraham's sake only as if there had been a Righteousness and right to Life which he only must have and belonged to no other and he must be justified by some odd way proper to himself 24. But this is written also for all us to tell us what Righteousness God requireth and accepteth to our Salvation and that if we believe with trust on his Power Truth and Mercy who raised up our Lord from the dead this Faith shall be imputed to us for Righteousness and we shall be saved by the Sacrifice Merits and Mediation of Christ though our Sins deserved death and neither the Law of Innocency or of Moses justifie us 25. Who was delivered for our offences and was raised again for our justification 25. Even our Faith in God by Christ and in him who for our Sins was made a Propitiatory Sacrifice to procure us free Forgiveness of them and was raised again to cause our Justification by uniting us to himself and pardoning our Sin and giving us his Spirit and right to Impunity and Salvation and justifâ—ifying this right and us as our Advocate and by his Sentence as our Judge CHAP. V. 1. THerefore being justified by faith we have peace with God through our Lord Jesus Christ 1. Therefore I may conclude that being Constituted Accounted of God and judged Righteous by Faith we have Peace with and towards God as Reconciled and Adopted through our Lord Jesus Christ notwithstanding we are not justifiable as fulfillers of the Law 2. By whom we have access by faith into this grace wherein we stand and rejoyce in hope of the glory of God 2. By whose mediation it is that we came or had access by Faith into this blessed state of Grace and Gods Favour wherein we now are and greatly rejoyce in hope of the promised Glory of God 3. And not onely so but we glory in tribulations also knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad on our hearts by the holy Ghost which is given unto us 3 4 5. Yea more than so but also in all our tribulations which we undergo in the World for Christ and Righteousness we exult with glorying and joy knowing that this tribulation doth by exercise increase our Patience and being tryed our patient and constant suffering maketh us the more certain by experience that our Faith is sound and giveth us experience of Gods supporting Grace And this experience much confirmeth our hope of Gods acceptance and our Salvation which we should be apt to doubt of if our Faith and Gods Grace had not been thus tryed it being easie by self-flattery to think untryed Faith is better than it is And this confirmed hope will never leave us to shame by disappointment for it is accompanied and sealed by that special gift of the Holy Ghost which sheddeth abroad on our Hearts the effects and sense of the Love of God through Christ and so replenisheth us with Reflecting-love to God even as the Summer Rains and Sunshine moisten and warm the Earth and replenish it with pleasant Fruits 6. For when we were yet without strength
form of doctrine which was delivered to you 17. But God be thanked for your change and deliverance that though you were formerly the Servants of sin you have obeyed not only Bodily but from the Heart that form of Christian Doctrine which was delivered to you and to which you did consent 18. Being then made free from sin you became the servants of righteousness 18. In your Conversion and Baptism you being delivered from the servitude and guilt of sin you then by consent and Covenant became Christs Servants for the way and works of Righteousness 19. I speak after the manner of men because of the infirmity of your flesh For as you have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your membes servants to righteousness unto holiness 19. I use this familiar speech by similitude and allegory as fitted to your Capacity As you did formerly use your Bodies in uncleanness and iniquity as Servants of iniquity so now use your Bodies as Servants of Righteousness devoted to God and sanctified to obey him 20. For when ye were the Servants of sin ye were free from righteousness 20. For when you lived in the servitude of sin you were not the Servants of God and Righteousness you lived not a life of Holiness and obedience to God 21. What fruit had you then in those things whereof you are now ashamed For the end of those things is death 21. Review now those works and think what you got by them you are justly now ashamed of them and of their fruits For whatever sin seem in the committing misery and death is the end and fruit of it where Grace doth not recover and forgive 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life 22. But now having by conversion changed your Master and Life and being delivered from the slavery of sin and become the Servants of God the fruit is a life of Holiness here and hereafter at the end everlasting happiness 23. For the wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. 23. For the service of sin is rewarded with death and this the Law obligeth the sinner to But the free gift of God through the Mediation of Christ is Eternal Life And this is it which in the Gospel Covenant is proclaimed and bestowed And do you not now see both how necessary it is to have a Saviour and a better Covenant and way of life than Moses's meer Law or Mans own meritorious Works and that our Gospel is so far from favouring sin that it declareth the only way to be delivered both from the guilt and power of it and to be made holy here and happy for ever CHAP. VII 1. KNow ye not brethren for I speak to them that know the law that the law hath power over a man as long as he liveth 1. I have used the similitudes of a dead Man and one raised from death and of a Servant and one set free and under another Master I will now add the similitude of a married Woman and a dead Husband You know who know the Law that the Law of Superiority which giveth one power over another obligeth only untill death 2. For the woman which hath an husband is bound by the law to her husband so long as he liveth But if the husband be dead she is loosed from the law of the husband 2. The Law bindeth a Wife to be a Subject to her Husband till he die but then she is thereby no longer bound to him 3. So then if while her husband liveth she be married to another man she shall be called an adulteress But if her husband be dead she is free from that law so that she is no adulteress though she be married to another man 3. So that though she be an Adulteress who marrieth another while her Husband liveth yet when her Husband is dead she is free from that obligation and is no Adulteress for marrying with another 4. Wherefore my brethren ye also are become dead to the law by the body of Christ that ye should be married to another even to him who is raised from the dead that we should bring forth fruit unto God 4. So death hath separated the Law and the believing Jews The Law being abrogated by the coming and Death and Grace of Christ is dead to you as you by Faith and Baptism are dead to it that so you should be married to him that caused this by his death and is raised from the dead and hath raised you from the death of sin and guilt and legal Condemnation to a new and holy life that regeneration may cause you to generate the holy fruit of Love and good Works and live hereafter unto God 5. For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death 5. For when we were in our meer corrupted Nature and only under a forbidding and condemning Law without the Gospel and its Grace the Law did but irritate and shew our Carnal Lusts and cause our Guilt and Condemnation and did not either heal or pardon us 6. But now we are delivered from the law that being dead wherein we were held that we should serve in newness of spirit and not in the oldness of the letter 6. But now we are delivered from that Law and so from its manifold difficult impositions all which we could not fulfil and also from its curse of those that fulfil it not For it is abolished and bindeth us no more That now we may serve God with New Hearts and lives by the Spirit of Christ according to the Law of Grace and not Carnally in the bondage and terror of the old Law 7. What shall we say then Is the law sin God forbid Nay I had not known sin but by the law For I had not known lust except the law had said Thou shalt not covet 7. But think not by this that we infer that the Law is bad or culpable or the cause of sin Far be it from us so far am I from such a thought that I testifie that the Law is the forbidder and discoverer and condemner of sin For I had not known my Hearts inordinate desires or lusts to be so bad if the Law had not said Thou shalt not covet For corrupt Nature hardly discerneth the evil of its own inclination so be it it break not out into Act but is ready to think it is blameless because its Natural 8. But sin taking occasion by the commandment wrought in me all manner of concupiscence For without the law sin was dead 8. But my own Soul hath sinful inclinations and imperfections by original corruption and the evil habits increased by actual sin And by these I am so backward to good and prone to evil that a
of God and Holiness to the love of Carnal Interest and Pleasure and the true state of Spiritual life and Felicity consisteth in the love of God and Holiness and the Souls perfection 7. Because the carnal mind is enmity to God for it is not subject to the law of God neither indeed can be 7. Because the Carnal Unregenerate Mind having a predominant inclination to inferiour sensual interests and delights and a privation yea and enmity to things Spiritual and Holy hath thereby an enmity to the Holy Laws and Ways of God and consequently to God as Holy For it is not subject to the Law of God which is quite against their sinful life and inclination nor indeed can be while it so continueth there being a contrariety between their Inclinations and the Law of God 8. So then they that are in the flesh cannot please God 8. So that they that are Unregenerate and Carnal cannot please God while they are such because they cannot through the perverseness of their own Wills do the things that please him what legal restraint soever they be under 9. But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his 9. But you are not in this Carnal state and under the dominion of the flesh if the Spirit of God do not only provoke you towards goodness but also dwell in you and possess you For it is a powerful Spirit and will overcome the Flesh But if any Man have not this indwelling illuminating quickening sanctifying Spirit he is not a true Christian and saved by Christ He may be baptised and deceive the Church and pass for a visible Member of it and so for a Christian among Men but Christ will not own him as a living Member to Justification and Salvation 10. And if Christ be in you the body is dead because of sin but the Spirit is life because of righteousness 10. And if Christ by his Spirit and Government be and rule in you the Body which hath still some inordinate sinful inclinations and backwardness to good shall die for sin but your Spirits being quickened by the Spirit of God unto Holiness and Justification are in a state of life begun and shall not die as the Body doth but live with Christ by whom they live 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that by this same Spirit of life and power raised up Christ from the dead as he hath begun to rise you from Spiritual death in sin and sanctifie both Soul and Body to himself will not only glorifie your Souls but also raise and save your Mortal Bodies by that same Almighty Spirit which raised Christ and sanctified you 12. Therefore brethren we are debtors not to the flesh to live after the flesh 13. For if ye live after the flesh ye shall die But if ye through the Spirit do mortifie the deeds of the body ye shall live 12 13. By all which you may see that it is not to the Flesh that we owe our chief respect care and obedience nor after the lusts of which we should live For it is this sinful fleshly life that causeth death and tendeth unto future misery But if by the Spirit you mortifie those fleshly lusts and deeds which Carnal Men obey and practise this begining of Spiritual Life will end in future life and happiness 14. For as many as are led by the Spirit of God they are the sons of God 14. For as many as are Principled and Ruled by Gods Spirit and Spiritual Law of Grace are Gods Children And God will not forsake lose or destroy his Spiritual Children 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we cry Abba Father 15. For the Spirit which you have now received is not that of a Slave which doth no good but for fear of Punishment and the meer Law without Grace could give no better but you have received the Spirit of Adoption which giveth you an inclination of dependance love and trust in God much like that which a Child hath by nature to his Father to the collation of which Child-like love trust and nature the wondrous revelation of Gods love in Christ and the free gifts of his Grace were Spiritually fitted 16. The Spirit it self beareth witness with our spirit that we are the children of God 16. And to have this Spirit of God dwelling in us and sanctifying us is a certain evidence or testimony in and with our own Spirits and Consciences that God doth specially love us and take us for his Children having set his special mark upon us For we could not love him as a Father and he not love us as his Children And this Spirit also helpeth our Consciences to discern and exercise this fealing Grace and to rejoyce therein 17. And if children then heirs heirs of God and joynt-heirs with Christ if so be that we suffer with him that we may also be glorified together 17. And if this Seal of the Spirit prove us Sons it proveth us Heirs of the purchased Kingdom or Heavenly Inheritance for such are all the Sons of God Heirs of God and Co-heirs with Christ but so that there is a further condition of our possession even that we take up the cross and follow him submitting to be conformed to him in his sufferings if God call us to it that so by the same way we may come to be glorified together with him 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 18. For though we must suffer in this life with Christ and for his sake and by Gods Correction for our sins having in my reckoning compared them with the promised effects and end I fully resolve the case that they are not worthy to be compared with the Glory which in the Saints shall be shortly manifested nor should they stop any Man from entertaining the Doctrine of the Cross and pursuing his Celestial hopes 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God 19. For all the frame of Nature strongly tending to its own perfection and God annihillateth not the Natural or Sensitive Creatures though he dissolve the Composition they do as it were wait for their better state and deliverance from the Curse caused by Mans sins till the manifestation of the Glory of the Sons of God with whom and for whom they shall have their restauration as with Man they fell under the Curse 20. For the creature
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
that shall be but bare grain it may chance of wheat or of some other grain 37. The Corn which thou sowest hath not the Blade or Stalk and Ear and Flower and Chaff It is not formally but virtually or seminally the same whether it be Wheat or other Grain 38. But God giveth it a body as it hath pleased him and to every seed his own body 38. But out of this Seed and by its Seminal Vertue God by the addition of attracted Nutriment giveth it a Body with Straw Flowers Chaff and Seed as pleaseth him It being his Power and Will to which nothing is impossible which must satisfie our inquisitive Minds Resurrection as Generation being unsearchable to us 39. All flesh is not the same flesh but there is one kind of flesh of men another flesh of beasts another of fishes and another of birds 39. But you must allow a difference of Bodies for even here there is much difference 40. There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terestrial is another 41. There is one glory of the sun and another glory of the moon and another glory of the stars for one star differeth from another star in glory 42. So also is the resurrection of the dead It is sown in corruption it is raised in incorruption 40 41 42. The Celestial Bodies greatly differ from the Earthly Bodies and so do even the Celestial among themselves as the Sun from the Moon and one Star from another c. And so shall our Bodies at the Resurrection greatly differ from these that we have now particularly by being incorruptible 43. It is sown in dishonour it is raised in glory it is sown in weakness it is raised in power 44. It is sown a natural body it is raised a spiritual body There is a natural body and there is a spiritual body 43 44. It is now so vile a Body that it must rot and corrupt in darkness in the Earth but it shall rise in Glory It is buried in utter impotency like the common Earth but Gods Power shall raise it a Powerful Body It is buried like the Body of a Beast that was passive and only acted by the living Soul but it shall rise a Spiritual Body more suited to the Nature of the Soul and having also an active Nature like as Fire hath in it self Thare are Natural Bodies of Passive Matter in daily flux repaired by Food and acted only by other Natures or Souls And there are Spiritual Bodies either such as the Sun and Light hath or higher which are incorruptible and of themselves not inclined to death dissolution or change and besides the Soul are so like it that they are themselves Active Natures 45. And so it is written The first man Adam was made a living soul the last Adam was made a quickning spirit 45. That is The first Adam was made by God a living Soul put into a corruptible Body not having an unchangeable State in himself nor Power to make his Posterity such But the second Adam had in himself unchangeable Life suited to a spiritual glorious State and was the Root of such to his Believing Posterity enabled as the Lord of Life to rise himself ascend to Heaven and to raise them to Life and take them to himself and to make them a spiritual holy People capable thereof 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual 46. But the Animal Person from whom by Generation we have but meer Nature was to us in causality before him that conveyeth to us Spiritual and Everlasting Life Our Nature derived from Adam was before the Reparation Spiritual Holiness Resurrection or Glory given by Christ even as Adam was before Christs own Incarnation and Resurrection Perfection is the last and ripe State of Gods Work in our Salvation 47. The first man is of the earth earthy the second man is the Lord from heaven 47. Adam was made out of the Dust of the Passive Elements though God breathed into him a Living Soul yet Earth was his first abode But Christ is the Lord from Heaven his Divine Nature being there from everlasting assumed the Humane by the overshadowing of the Holy Ghost 48. As is the earthy such are they also that are earthy and as is the heavenly such are they also that are heavenly 48. And as Adam was a Natural Man and the Root of such so it is but Nature which we have from him And as Christ is Heavenly and Spiritual so will he make all the holy Seed to be like him Spiritual and Heavenly 49. And as we have born the image of the earthy we shall also bear the image of the heavenly 49. And as we are born of Adam Men as he was so we shall be made by Christ Spiritual and Heavenly as he is 50. Now this I say brethren that flesh and blood cannot inherit the Kingdom of God neither doth corruption inherit incorruption 50. And this I tell you That these Bodies must not come to Heaven in the proper Form of Flesh and Blood nor can as such possess it for as such they are corruptible and cannot so inherit Heaven which is incorruptible 51. Behold I shew you a mystery We shall not all sleep but we shall all be changed 51. And I will tell you that which is commonly unknown Though the Just shall not die that are alive at Christs coming they shall all be changed as well as those that rise from the Dead from being proper Flesh and Blood to have Spiritual Bodies 52. In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed 52. In a moment Christs potent Call will be like a Trumpet calling Men together and the Dead shall be raised and living Saints changed into an incorruptible state 53. For this corruptible must put on incorruption and this mortal must put on immortality 53. For this mortal Body and Composition which is now corruptible by Dissolution must be changed into an incorruptible and immortal state of Being and Habitation 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to pass the saying that is written Death is swallowed up in victory 54. And Death being conquered by Christ being a Fruit of Sin from which he saveth us we shall die no more 55. O death where is thy sting O grave where is thy victory 56. The sting of death is sin and the strength of sin is the law 55. Though now Death seem to conquer us we triumph over it by Faith in Christ foreseeing our Resurrection being saved from Sin which is the Sting and the Penal Law or Curse which is Sins condemning Strength 57. But thanks be to God which giveth us the victory through our
and violently persecute good Christians that do but avoid as sinful some Circumstances or Forms which their Canons impose as things Indifferent or made Necessary meerly by themselves Yet is it not the Name of a Christian Church that will make it lawful for us to communicate in Idolatry or to commit any Sin for their Communion or to own such Worship as we know God rejecteth But as he pardoneth the faulty Imperfections of other Mens and Churches Worship and of our own so must we bear with our own and the Churches tollerable Failings so far as we cannot cure them II. They are mistaken that think it is unequal marrying with Infidels which the Apostle here only or chiefly meaneth The Word translated Yoaked signifieth here rather Inclined towards them as the Ballance is by Weight And that whâ—ch Paul chiefly pleads against all along is that Rev. 2. 3. called the Doctrine of Jezebel and the Nicolaitans which God hateth which taught the Lawfulness of Fornication and eating things offered to Idols and this on pretence of greater Wisdom and Revelation than Paul had CHAP. VII 1. HAving therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 1. Having these Promises That God will be your God and own you and dwell in you on this Condition that you keep your selves pure to him from Fleshly Vice and Idol-Communion let us avoid all Defilement of the Flesh by Fornication or outward symbolizing with Idolaters and of the Spirit by entertaining the Doctrines of Seducers or suffering our Hearts to depart from God 2. Receive us we have wronged no man we have corrupted no man we have defrauded no man 2. And let not seducing Teachers turn you from receiving the Ministry of us by whom you were converted We have not done by you as they do we have wronged none corrupted none nor covetously over-reach'd or defrauded any 3. I speak not this to condemn you for I have said before that you are in our hearts to die and live with you 3. It is not censoriously or for your reproach that I say this for you are dear unto me 4. Great is my boldness of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyful in all our tribulation 4. It is my Love that makes me use so much freedom of Speech to you and maketh me boast of you I am full of Comfort and Joy to think of your continuance in the Faith 5. For when we were come into Macedonia our flesh had no rest but we were troubled on every side without were fightings within were fears 5. And our Condition needed such Consolation for in Macedonia our Flesh had no rest from Labour and Trouble we had Persecution and Opposition without and Fears within 6. Nevertheless God that comforteth those that are cast down comforted us by the coming of Titus 6. But God who comforteth them that are humbled made the coming of Titus a Comfort to me 7. And not by his coming onely but by the consolation wherewith he was comforted in you when he told us your earnest desire your mourning your fervent mind toward me so that I rejoyced the more 7. Not so much for his Company and Welfare as for the glad Tidings which he brought of you even of your earnest desire of me your sorrow for the Sin which I reproved and your Zeal in my just Vindication against Accusers which were my Joy for you 8. For though I made you sorry with a letter I do not repent though I did repent for I perceive that the same epistle made you sorry though it were but for a season 8. For though till I heard of the Success I was troubled my self that I must trouble you yet now I repent not of it for I perceive that the Sorrow which it caused in you was but short till the reproved Sinner did repent 9. Now I rejoyce not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner that ye might receive damage by us in nothing 9. And now I rejoice not in your Grief as such for Sorrow is but to prepare for Joy by Reformation but that your Sorrow was godly and wrought Repentance which is so necessary to Forgiveness and Salvation that I am satisfied my plain dealing with you was not to your damage but to your gain 10. For godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death 10. For godly Sorrow as it is commanded of God for your own good so it worketh Repentance and recovery from Sin and so the saving of the Sinner But the Sorrow for Losses and Crosses which proceedeth from the over much love of the World is sinful and as it doth but hurt the Soul so doth it the Body and hasteneth Death 11. For behold the self-same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things we have approved your selves to be clear in this matter 11. Of this you have now experience in your selves for your godly Sorrow for the Scandals that rose among you hath wrought great carefulness to search out the Case and to reform it great care to clear your selves from partaking in the guilt great indignation against the Sin great fear of God lest he should avenge it great desire after a Reformation great Zeal against any Church-pollution in the things of God yea and just Revenge on the Offenders by way of Penitence and on your selves for any degree of guilt so that you have by all means shewed that you are clear from the guilt 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that suffered wrong but that our care for you in the sight of God might appear unto you 12. And my sharp writing to you was not meerly to right one Man against the Injuries of another as an Act of Justice between Man and Man but it was in love to you and care of your Souls that you might not be found guilty before God 13. Therefore we were comforted in your comfort yea and exceedingly the more joyed we for the joy of Titus because his spirit was refreshed by you all 13. Therefore in these fruits which tend to your own comfort I also an comforted to which much is added by the Comfort that Titus had amomg you 14. For it I have boasted any thing to him of you I am not ashamed but as we spake all things to you in truth even so our boasting which I made before Titus is found a truth 14. For you have confirmed to him all the good which I boastingly spake of you so that I have
believe according to the working of his mighty power 20. Which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places 19 20. And how wonderfully God hath manifested his Power in us that believe in giving us the Spirit of Miracles Tongues Prophecy c. and the Spirit of Illumination Faith Hope Love Joy Patience to go on in Labour and Suffering for Christ suitable to the Power which he shewed in raising Christ from death and advancing him to the Heavenly Glory where he is Lord of all 21. Far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come 21. Far above all the Princes States and Powers on Earth the greatest Conquerors or Monarchs whether those that persecuted him and us or any other even those above us in the World that we are going to Angels or any sort of Spirits 22. And hath put all things under his feet and gave him to be the head over all things to the church 22. And hath given him power over all things and made him Head of the Church and Lord over all things for his Churches good and the Ends of Redemption 23. Which is his body the fulness of him that filleth all in all 23. Which Church is his Body Mystical the Celestial Political Society united to and under him in which he attaineth fully the Ends of his Redemption and in whom as glorified with him he is effectively a full and perfect Saviour in whom he will delight and be glorified and God that is all in all things fully manifesteth his Love and Glory Note 1. That the Text distinguisheth Christs Relation to his Church and to all things else He is Head to the Church by vital influx as his Body He is over all things some as Utensils for the Church and some as conquered Rebels or Enemies 2. How little reason the Church hath to fear malicious Principalities or Powers or Great Names or Devils any further than we fear our selves lest we yield to Sin by their Temptations seeing they are all in the power of Christ and under his Feet And therefore our sinful Fear doth plainly prove our Unbelief in that degree that it prevaileth 3. As the same Love so the same Power of God that was glorified in the Miracles and Resurrection of Christ is engaged for and glorified on the Church And this Glory we shall see in the fulness of time though now the Church as Christ on the Cross or in the Grave seem a forsaken shattered desolate thing 4. It is no wonder that Christ taketh what is done to his Church and Members as done to himself and will judge Men accordingly 5. The great Service that Christ requireth of us in the World is to contribute our utmost Labour and Help for the Church he himself needing nothing that we can do CHAP. II. 1. ANd you hath he quickened who were dead in trespasses and sins 1. And you who are members of this Church hath he revived and quickned by his mortifying and sanctifying Grace and by absolving you from the Guilt of Death who were in and by your Sin as dead to spiritual saving Good and liable by Guilt to everlasting Death your State of Sin was such a State of Death 2. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience 2. In this Sin you lived in your former Gentile State according to the Temptations and Will of Satan who is by Gods permission the Prince of the Power of the Air and by his Temptations worketh in the unpersuadable Unbelievers and Ungodly against Gods Grace and their Salvation 3. Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others 3. And we our selves were formerly such as they and lived among them in fleshly Lusts fulfilling the Desires of our Flesh and our own Thoughts and false â—easoning and were by Natural Corruption not onely as Children of Adam but also the Progeny of Heathens the Heirs of Gods Wrath obliged to Punishment by his Justice as other Men and specially Heathens be 4. But God who is rich in mercy for his great love wherewith he loved us 5. Even when we were dead in sins hath quickened us together with Christ by grace ye are saved 6. And hath raised us up together and made us sit together in heavenly places in Christ Jesus 4 5 6. But God who is very merciful to manifest his own free Love to us when we were as others dead in Sins hath by his own Grace begun our Salvation conforming us to the Resurrection and Exaltation of Christ by delivering us from the Death of Sin and Guilt and making us alive to Holiness and giving us the Earnest and Fore-taste of Glory 7. That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Jesus 7. That in these latter days he might shew forth the Glory of his Grace in our Redemption by Christ in which his Love and Kindness to us is resplendent 8. For by grace are ye saved through faith and that not of your selves it is the gift of God 9. Not of works lest any man should boast 8 9. For your Salvation is of Gods meer Grace and Gift through your Faith in Christ And this is not of your own contriving meriting seeking or effecting but all of Gods own Gift who hath chosen this way rather than that of Works that none may boast and ascribe that to themselves which is due onely to God 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 10. Not that we hereby exclude Good Works by excluding Mans boasting of his own Power or Merits For we our selves are Gods Work new made by Regeneration which planted us into Christ purposely to do those Good Works which neither the Law nor meer Nature enabled and enclined us to do These God hath fore-ordained and prescribed for us to live in and by Grace inclined us to do them 11. Wherefore remember that ye being in time passed Gentiles in the flesh who are called uncircumcision by that which is called the circumcision in the flesh made by hands 12. That at that time ye were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world 11 12. And that you may duely value the Mercy of your Vocation you must never forget that you were of the Gentiles called Uncircumcised by the Jews and had no Knowledge of Christ as
these are the Sins for which Gods Wrath cometh on the Unbelievers and therefore will do so on all the Disobedient that live in them Therefore be not you Partakers in the Sin if you would not partake also of the Punishment 8. For ye were sometimes darkness but now are ye light in the Lord walk as children of light 8. For you were in darkness formerly your selves but Christ hath brought you into the light of saving Knowledge Live then as in the Light according to the Gospel and Spirit of Christ and do that of which you need not be ashamed 9 10. For the fruit of the Spirit is in all goodness and righteousness and truth proving what is acceptable unto the Lord. 9 10. For Christ ruleth all true Christians by his Spirit of Illumination and Sanctification and the Fruits of that Spirit and Light are Goodness Love and Kindness Righteousness Truth and Faithfulness trying and chusing what is pleasing to the Lord. 11. And have no fellowship with the unfruitful works of darkness but rather reprove them 11. Communicate not with these Heathens and Hereticks Works of Darkness and fleshly Lusts but rather do your best to save Men from them by reproof 12. For it is a shame even to speak of those things which are done of them in secret 12. For their secret Filthiness which cannot bear the Light is such as Modesty is loth to name 13. But all things that are reproved are made manifest by the light for whatsoever doth make manifest is light 13. But all things when the Light discovereth them are manifest and if approvable need not fear it for the Doctrine and Spirit of Christ are a manifesting Light 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light 14. Which is the sense of Isa 60.1 which calleth the People that slept in Darkness to awake that the Lord may shine upon them which Christ now doth to true Believers 15. See then that ye walk circumspectly not as fools but as wise 16. Redeeming the time because the days are evil 15 16. See then that you live not carelesly but with watchfulness and accurate circumspection not as Fools that see not or mind not their danger but as Wise Men that look on every side and are careful to avoid all sorts of Evil And therefore take hold of the present Opportunity and use well the Light of the Gospel while you have it for the World is round about you full of Snares and Dangers which without wise Circumspection cannot be avoided 17. Wherefore be ye not unwise but understanding what the will of the Lord is 17. Wherefore let not Ignorance and Folly prepare you for Deceit but labour to be well acquainted with the Will of God concerning your Duty 18. And be not drunk with wine wherein is excess but be filled with the Spirit 19. Speaking to your selves in psalms and hymns and spiritual songs singing and making melody in your heart to the Lord 18 19. And do not like Heathens and sensual Libertines think that the exhileration of excess of Wine which causeth Sottishness and Lust is either lawful or suitable to Devotion but be you exhilerated by the Spirit of God whose Grace you must excite and exercise by Psalms and Hymns of Praise to God and Spiritual Songs which you must use in holy manner to the Lord with the inward Melody of the Heart Note 1. That Paul here leaveth it to Christian Wisdom whether we shall use David's Psalms for others more fitted to Gospel Times and Worship 2. That hence it is evident that it is lawful to use some Forms of Worship invented and imposed by Man For Hymns and Songs cannot be used without Invention And the Church or many cannot join in them unless some one lead and impose them on the rest It would be mad Work for a Congregation to sing extemporate Songs and every one a several one of his own And if Prayer and Praise in Metre may be invented and imposed the same Reasons will hold as to Prose when Uniformity is needful as in Baptism c. 20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ 20. Chearfully thanking God continually on all occasions for all his Mercies which are found in all things that he doth offering this to the Father in the Name of Christ Note That Psalms and Thanksgiving to God through Christ must be the most constant Part of Christian Worship 21. Submitting your selves one to another in the fear of God 21. And let Gods Command move you to be yielding and submissive and not stout and staff towards one another but especially to your Superiours but so as to fear and obey God before Men. 22 23. Wives submit your selves unto your own husbands as unto the Lord. For the husband is the head of the wife even as Christ is the head of the church and he is the Saviour of the body 22 23. Let Wives shew their Subjection to Christ by submitting to their Husbands as by his Command For the Husband is under Christ the Head or Ruler of the Wife to govern her in Love and protect her as Christ is the Supreme Head and Ruler of the Church and the Saviour of it as his Body 24. Therefore as the church is subject unto Christ so let the wives be to their own husbands in every thing 24. Therefore as the Church is in all things to be subject to Christ so must the Wives be to their Husbands in all things belonging to that Relation under Christ 25. Husbands love your wives even as Christ also loved the church and gave himself for it 26. That he might sanctifie and cleanse it with the washing of water by the word 25 26. Husbands imitate Christ in loving your Wives as Christ did his Church for which in a special sense he gave himself by death that he might sanctifie it to God and cleanse it from Sin by washing away their Guilt and Filth signified and sealed in Baptism and by the Promises and Preaching of his Word 27. That he might present it to himself a glorious church not having spot or wrinkle or any such thing but that it should be holy and without blemish 27. That he may prepare it for the great Marriage-day and then present it to himself cleansed and beautified without Sin Guilt or Blemish but perfect in Holiness and glorious 28. So ought men to love their wives as their own bodies he that loveth his wife loveth himself 28. As Eve was taken out of Adam so the Union between Husband and Wâ—fe is so near that Men should love their Wives in a sort as their own Bodies and to love a Wife should be as the loving of our selves 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the church 29. And as Nature causeth all Men to love nourish and cherish their own
2. It 's not to be doubted but Timothy after this had Imposition of Hands at his Ordination 3. It is certain that it was then by the Hands of the Presbytery 4. It is probable that Paul was one of them and the â—â—ief 5. Therefore as the next Verse sheweth that he speaketh of the Spirit or Gift of Sanctification not proper to Ministers so it is certain that Paul meant this but not improbable that he meant the other also but comprehended both 7. For God hath not given us the spirit of fear but of power and of love and of a sound mind 7. For though Jews are under the Spirit of Legal Fear and Bondage and Unbelievers have a cowardly Fear of Men this is not the Spirit given us by the Gospel but it is the sanctifying of the three great Faculties of the Soul the Executive Faculty by Holy Power the Will by Holy Love and the Intellect by sound and sober Judgment This is the Spirit of Christ 8. Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the gospel according to the power of God 8. Be not therefore ashamed of preaching and owning the Gospel or of any Suffering that this will bring nor of me who am Christs Prisoner as suffering for his Work But whatever hard usage Men exercise against the Gospel and the Preachers of it be content to bear thy part with others as strengthened by the Power of God 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began 9. Who hath saved us from our servitude to sin and Satan and called us out of the World to be a Holy People separated to himself not because by our Works we were a more Deserving People before than others but according to his own Purpose and Gracious Decree of saving us by Christ which he had for us before the World or Ages began 10. But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the gospel 40. But now this purpose is opened by Christs appearing in Flesh who hath now delivered us from the Power of that Death which was the Wages of sin assuring us of a Resurrection and hath brought future Life and Immortality to our more full assured notice by his Gospel Note That though the Souls Immortality and a life of Retribution be knowable by the light of Nature yet 1. It is with far less Certainty than the Gospel giveth us 2. And Nature tells us not with any clearness of a Resurrection of the Body 3. Nor doth it give Men â—ear notice of the Conditions of our attaining that Felicity But Christ by the Gospel hath given us assured notice of all this And this is the chief thing in which Christs plain teaching excelleth all the Subtilties of the Trifling Heathen Philosophers 11. Whereunto I am appointed a preacher and an apostle and a teacher of the Gentiles 11. To Preach this and teach the Gentiles I am a Commissioned Apostle and for this I suffer 12. For the which cause I also suffer these things nevertheless I am not ashamed for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 12. But I am not ashamed of my Preaching or Suffering for I know whom I have trusted and am perswaded that he can and will keep me in safety who have committed my self wholly to him even to the great day in which all his promises shall be performed 13. Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus 13. Keep before thee the Form or Summary of Sound Doctrine which thou heardest of me which consisteth in the Articles of Faith and the Precepts of Love of both which Christ is the Object and Sum or which form of Sound Doctrine thou must hold fast by a Firm Belief and Practical Love of Christ and his Cause 14. That good thing which was committed unto thee keep by the holy Ghost which dwelleth in us 14. That good and sure summary of Sound Doctrine which I committed to thy keeping hold close to by the Spirit of God who dwelleth in us to help our Memory Love and Practice Note Tho it be not certain that Paul meaneth our Creed in the very Words as now we have them it is more than probable that he meaneth the same Articles in Sence which he reciteth 1 Cor. 15.3 4 5. and elswhere 15. This thou knowest that all they which are in Asia be turned away from me of whom are Phygellus and Hermogenes 15. I suppose thou knowest that all the Bishops or Teachers in Asia have forsaken me in my Sufferings and rejected my Apostolick Authority or neglect it of whom are c. Note 1. That he accuseth them not of Apostacie from Christ but forsaking him 2. That those that forsake not Christ or his Church may forsake a particular Ruler of it even an Apostle especially if he be in Prison 3. That all the Churches or Bishops in Asia were conjoyned in this sin Sin may have the Major Vote of the Bishops 4. It s like then Timothy was no Bishop of Ephesus which was in Asia for Timothy forsook not Paul 16 17. The Lord give mercy unto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain But when he was in Rome he sought me out very diligently and found me 18. The Lord grant unto him that he may find mercy of the Lord in that day And in how many things he ministred unto me at Ephesus thou knowest very well 16 17 18. Note That the particular Acts of Christian Charity are here rewarded with the most Hearty Prayers of the Saints and in the day of the Lord with special mercy 2. That it is no sinful selfishness to return a Special Gratitude Love and Prayer for those that have been specially kind to us in distress especially when by it they manifest a special degree of love and fidelity to Christ CHAP. II. 1. THou therefore my son be strong in the grace that is in Christ Jesus 1. Let other Mens Cases provoke thee to grow strong confirmed and resolved in the Doctrine Practice Comfort and Patience of that Grace which is treasured up for us in Christ 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithful men who shall be able to teach others also 2. Note 1. That the Senior Pastors must train up others to Preach the Gospel And this seemeth the Original of Eminent Episcopacy The Elders introducing their own Scholars were as Fathers to them and fit to be their Guides 2. None should
day and not to me onely but unto all them also that love his appearing 6 7 8. Note That 1. Our Ministry and Life is like a Battle Combat or Race for Life or Death 2. Onely they that overcome shall be Crowned 3. Faithful Men may take great Comfort when when â—eath is at hand in the Conscience and review of a well spent victorious Life and Ministry 4. Their Reward will be a Crown of Righteousness given by God as a Righteous Judge on Gospel worthiness tho not on legal merit but supposing free Grace in Christ 5. To love Christs appearing is the effect of a Saving Faith 9 10 11. Do thy diligence to come shortly unto me For Demas hath forsaken me having loved this present world and is departed unto Thessalonica Crescens to Galatia Titus unto Dalmatia Onely Luke is with me Take Mark and bring him with thee for he is profitable to me for the ministry 12. And Tychicus have I sent to Ephesus 19 10 11 12. Note That 1. It is not Christ that Demas is said to forsake but Paul and not to turn Worldling but to go about his Worldly Business unseasonably 2. Timothy was not then at Ephesus 13. The cloke that I left at Troas with Carpus when thou comest bring with thee and the books but especially the parchments 13. Note The word translated the Cloke is very probably by others translated the Roll viz. of Parchment 14 15. Alexander the copper-smith did me much evil the Lord reward him according to his works Of whom be thou aware also for he hath greatly withstood our words 14 15. Alexander an Excommunicate Man hath much wrong'd me God will reward him according to his works Note Excommunication enrageth impenitent bad Men. 16. At my first answer no man stood with me but all men forsook me I pray God that may not be laid to their charge 16. Note 1. This was not a forsaking Paul's Cause but his Person in danger which is too usual a case Herein he followed Christ whose Disciples all forsook him and fled 2. It 's like Peter was not then at Rome among the forsakers of Paul 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the lion 17. But God forsook me not when all Men forsook me but was with me and strengthened me in Vindicating my Person and Cause that while I was admitted to answer for my self the Hearers might know and fame might tell abroad what Doctrine it is that I suffer for Preaching and so all the City of Rome and others by their report might hear and have notice of it And so I was delivered from the present danger of Death by the Roman Persecutors as from the Jaws of a Lion Note 1. Some think that the words that the Preaching might be fully known refer to Paul's longer time to Preach I exclude not this but prefer the other sence 2. It was not Treason nor sin for Paul to call his Deliverance from the unjust Judgment of the Civil Power his being delivered out of the mouth of the Lion 18. And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom to whom be glory for ever and ever Amen 18. And I doubt not but God will still keep me from all the ill Designs and Attempts of Men against me at least so far that they shall not draw me to do evil and will keep me in a state of right and preparation to his Heavenly Kingdom In the hopeful Sence whereof I rejoicingly desire that he be Glorified for ever Amen 19 20. Salute Prisca and Aquila and the houshold of Onesiphorus Erastus abode at Corinth but Trophimus have I left at Miletum sick 19 20. Note That Trophimus was sick though Paul had the Gift of Healing because it was not to be common nor at the Will of Man 21. Do thy diligence to come before winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the brethren 21. Make hast to come c. 22. The Lord Jesus Christ be with thy spirit Grace be with you Amen 22. The Lord Jesus Christ who is our Mediator and Head and hath purchased chosen and called thee performed for thee his saving Office in keeping thy Soul in Holiness and Peace His Grace which is the greatest Treasure on Earth be with you to keep you and prepare you for Glory Amen Note The Suscriptions to the Epistles are no part of the Holy Scripture ANNOTATIONS FAithful Ministers whose Work is to Preach the Gospel of Salvation should have so much of the Form Belief and Power of it in themselves as to pass triumphantly out of the World in suffering for it and not to think that God useth them hardly And to be satisfied in God's acceptance though their Brethren and Converts should forsake them as the Bishops and Churches of Asia did Paul The Epistle of Paul the Apostle to TITUS CHAP. I. 1 2. PAul a servant of God and an Apostle of Jesus Christ according to the faith of Gods elect and the acknowledging of the truth which is after godliness In hope of eternal life which God that cannot lie promised before the world began 1 2. Paul c. for the propagating of the Faith of God's Elect and the acknowledgment of that sound Doctrine which is suited to the promoting of godliness in opposition to prophaneness and heresie in hope of eternal life which is the end of all our faith and godliness and all our preaching and suffering which God that cannot lie promised before many Ages past 3. But hath in due times manifested his word through preaching which is committed unto me according to the commandment of God our Saviour 3. But what he so long ago purposed and darkly promised he haâ—h in the fittest appointed season manifested by his Gospel through preaching which is committed to me by the Commission and Commandment of God our Saviour Note That it is doubtful whether by God's Promise be meant only his secret purpose or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be meant many Ages ago One of the two it must be for we cannot feign an actual Promise before the world began distinct from his purpose 2. It is not unlikely that he meaneth the Promise first made to Fallen Man of the Womans Seed and after oft renewed and this obscure word was made plain by the preaching of the Gospel upon Christs Incarnation Life and Resurrection c. 4. To Titus mine own son after the common faith grace mercy and peace from God the Father and the Lord Jesus Christ our Saviour Note The Church hath but one Faith or Creed common in the Essentials to every Christian 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain elders in every city as I had appointed thee 5 Note
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
as Hereticks reproach you with your weakness but mercifully vouchsafeth to teach the humble Note 1. Prayer is a great and necessary means to get true Wisdom But as for outward things so for Wisdom we must not only pray but labour and use God's other helps Study without Prayer maketh but ungodly talkers whose dreaming knowledge will but condemn them And Prayer without Study and learning of the wise is but a self-deceiving idle tempting of God 6. But let him ask in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed 7. For let not that man think that he shall receive any thing of the Lord. 6 7. But see that your Belief of God's Power and Goodness and the truth of his Promises to faithful Supplicants be firm and sound for if you doubt and waver in this you will but be tost about like a wave of the Sea When you cannot trust God every temptation and difficulty will overthrow both your hope and your innocency And such have no promise that God will hear them it is but presumption to expect it Note That the Faith here mentioned is not an assurance of our own sincerity and that God will give us what we ask as being surely fit to receive it But it is a resolute cleaving to the Christian Verity and a sound belief that God is most able and faithful in performing all his Promises and will give all the good which we ask and are meet to receive Distrusting our selves is not distrusting God 8. A double-minded man is unstable in all his ways 8. A man whose mind and heart hangs doubtful and unresolved between God and the World Christ and Infidelity Heaven and Earth Holiness and Sin is fickle and still untrusty 9 10. Let the brother of low degree rejoyce in that he is exalted But the rich in that he is made low 9 10. You must not judge of your felicity by your outward things but take that for best which God as a Father provideth for you If he advance you gladly and thankfully acknowledge it if he take you down and deprive you of riches be not only patient but thankful that God will chuse for you according to his wisdom who knoweth better what you are fit for and what is fit for you than you can know 10 11. Because as the flower of the grass he shall pass away For the sun is no sooner risen with a burning heat but it withereth the grass and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his ways 10 11. For riches are too inconsiderable things to make any great just alteration on our minds They are transitory and so is man like the flower whose sweetness you may use for a moment but it fadeth presently before the heat of the scorching Sun 12. Blessed is the man that endureth temptation for when he is tryed he shall receive the crown of life which the Lord hath promised to them that love him 12. It is the tryed Christian that is the blessed man who after suffering and temptation holds fast his integrity God will give him that Crown of Life which he hath promised to all that sincerely love him 13. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man 13. But as to the seducing sort of temptation which is not to try our constancy but to draw men to sin and ruine let no man charge that on God as his doing for as God cannot be tempted to sin nor possibly love it so he tempteth no man to it much less forceth them to it or unresistibly by determining premotion makes them sin 14. But every man is tempted when he is drawn away of his own lust and enticed 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death 14 15. But the course of temptation sin and death is this First fleshly appetite lust and phantasie by strongly inclining men to their carnal objects and interests prevail with their Judgments either to take part with these lusts or not to oppose them and so by these lusts Satan the greater tempter doth his work which he could not do without them And when these lusts or carnal affections have bribed the understanding to be erroneous or remiss and have drawn the will to a sinful yielding or consent this sin conceived by lust in the heart doth bring sorth the fruits of a sinful practice in the life and then God's Justice punisheth it with death when it hath resisted and driven away his offered grace 16 17. Do not err my beloved brethren Every good gift and every perfect gift is from above and cometh down from the Father of lights with whom is no variableness neither shadow of turning 16 17. Be not deceived about the causes of good and evil sin and death are from our selves but every good and perfecting gift is of God's free grace and donation even from above from the Father of Lights who as the Sun is the same in its nature and action though Earth and Clouds oft interposing make it seem to us as varying by its rising and setting and turning away its light into shadows when the change is not in it so God is unchangeable and our changes and shadows are not from any mutability or shadowy alteration in him but from our selves 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures 18. It was of his own good will and grace that he hath regenerated us by the true word of the Gospel and not of any desert of ours and hath made us as the first-fruits sanctified to him so that all good is of God and all evil of our selves and the Devil 19. Wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath 19. Therefore watch over your selves if you would be safe and particularly observe these three Rules 1. Be swift to hear as humble Learners while proud men are forward to be Teachers before they were ever profitable Learners 2. Be slow to speak and not as proud men full of words because full of self-conceit readier to teach than to learn telling what they think they know while the humble are learning to know more and when in multitude of words there is seldom innocency but the rash and talkative say that which must be repented of 3. Be slow to wrath 20. For the wrath of man worketh not the righteousness of God 20. For a wrathful mind is very unfit for that righteousness which God requireth in and of us It puts the mind out of a composed holy frame and unfits it for communion with God It blindeth and perverteth the Judgment and destroyeth holy love and peace A wrathful man scarce loveth his neighbour
obeying 25. Likewise also was not Rahab the harlot justified by works when she had received the messengers and had sent them out another way 25. And was it not by Doing by Faith or a Faith causing Obedience that Rahab was justified 26. For as the body without the spirit is dead so faith without works is dead also 26 For as it is a dead spiritless body that cannot stir so it is a dead notional uneffectual belief that commandeth not a man's life and action It 's dead in it self and dead as to mens Justification and Salvation Annotations NOthing but mens misunderstanding the plain drift and sense of Paul's Epistles could make so many take it for a matter of great difficulty to reconcile Paul and James where there is no considerable shew of contradiction I have shewed the scope and sense of Paul before the Epistle to the Romans 1. That his arguing is to prove that it is not the Law of Moses that can justifie any man as a meer doer of it nor any works at all in commutative Justice making the reward to be of debt for the value of the works and not of free grace but that Justification must needs be of Gods free gift and therefore by the Merits of our Redeemer and therefore that a fiducial accepting practical Belief of Gods free Gift Covenant or Promise of Grace and Glory for in and with Christ is the condition on our part to be performed by his Grace which is our Moral Qualification or receptive disposition on which God by his Covenant giveth us right to the foresaid free Gifts Christs Grace and Glory This Faith Paul never described by some one single Physical act of the Soul but as a Moral act of the man as we use the Word in humane converse As if one say if you will trust me as your Physician I will cure you if you take me for your Tutor I will teach you Here to trust or take him signifieth a consenting trust to be medicined and to be taught by such a one If one say to a condemned Beggar trust me and I will give thee a Lord-ship in a Foreign Land it signifieth a trust consenting practically to go with him and trust his Convoy and forsake his own Country And James never questioned this Doctrine But some Vain Men as James calls them misunderstand this and spin us out a Web of their own Vanity feign it to be Paul's Doctrine 1. They say that Paul by Faith meaneth not Faith by which we are said to be justified but only Christ who doubtless is a chief object of that Faith 2. That God the Father or the Holy Ghost are none of the object of Faith as it is justifying 3. That it is not Christ himself as Prophet or King but only as Priest that is this object 4. That it is not all Christs Priest-hood but only Sacrifice and Righteousness that is this object and not his Heavenly Intercession 5. that it is not Christs Sacrifice and Righteousness as meerly meritorious of our Pardon and Life but as it was paid and performed by Christ as our surety in our Legal Reputative Person and so is imputed to us as our own because done by another in our name and stead as one payeth a debt by another that was bound for him 6. That so far as Faith is here meant it is but one single Physical act of Faith in Specie and there they are utterly disagreed 1. Whether it be an act of the understanding or will or both 2. Whether one act can be the belief of many objects viz. of Christs Sacrifice Obedience Promise Pardon Heaven c. 7. Yea many say that it is but one individual act that we are justified by which no mortal man can know the individuation of the Souls acts being obscure and the objects being always many conjunct and they say that it is only our first act of Faith and that all following acts of the same species finding us justified cannot justifie us any more than works 8. They say that Faith justifieth only as an Instrumental Cause and not as a Moral qualifying receptive condition or disposition 9. They say that believing in the Father the Holy Ghost and hoping for Heaven and praying for Mercy and Repenting of Sin and Loving God and our Saviour and his Word and Saints and Thankfulness for Grace and Obedience to Christ and Patience and forsaking all for him are the works which Paul meaneth to exclude from Justification and so is Faith in Christs Righteousness as an Act but not as an Instrument 10. They are utterly disagreed whether Faith justifie by appropriating only Christs active Righteousness or also his Passive or also his Divine Righteousness and Perfection 11. They say that by Imputing Faith for Righteousness is meant that not our Faith but Christs Righteousness is Imputed in it self and not its merited effects only to be our own because we performed it by him 12. They say that it is the very Law of Innocency and Works that justifieth us as having perfectly fulfilled it in and by Christ 13. they most hold that in Christ we have both perfectly kept the Law from birth till death by imputed obedience and yet satisfied for not keeping it by his sufferings as if perfect obedience imputed could consist i th sin 14. They say that Gods corrections are no punishments because else Christs Suffering was insufficient and God should punish one sin twice 15. And that our pardon and justification is perfect as soon as we believe 16. And that no more is needful to our continued Justification than to its beginning 17. And that yet more is needful to our Salvation than to our final Justification Many such humane Inventions man's brain hath spun out and made a Doctrine of their own and called it Paul's And James having to do with carnal Gospellers that thought to be saved for being of a right Opinion and calling this Faith doth 1. Tell them that this is not that true Christian Faith which hath the promise of Justification and Salvation but that that is a powerful practical belief and trust 2. Therefore their Doing that which Faith consents and engageth them to do must justifie that Faith to be sound which must justifie them as the condition of life 3. And that therefore this Efficiency or Doing of this practical Faith is part of the condition of their Justifications and it justifieth the man himself 1. As it justifieth his Faith and so justifieth him to be a sound Believer and not an Infidel or Hypocrite 2. In that the effectual operative nature and consent to obey is essential to that Faith it self 3. In that as a Faith accepting Christ and consenting to obey him as the Author of Eternal Salvation is the condition of our first entring into a state of Life and Justification so our performance of that consent by sincere obedience and perseverance is the condition of our Justification as continued and consummate at
But above all things my brethren swear not neither by heaven neither by the earth neither by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation 12. And I must specially exhort you to avoid customary needless swearing by Heaven or Earth or any oath but let Yea and Nay serve you and be true of your word that you be not drawn into a just suspicion of falshood or condemned for prophaning the name of God Note 1. That this is so far from forbidding necessary oaths for ending strife that it is but to confirm them by preserving the due reverence of them 2. The true nature of an oath is by our speech to pawn the reputation of some certain or great thing for the averring of a doubted lesser thing and not only as is commonly held an appeal to God or other Judge As to swear by the Fire by the Temple by my Faith or Truth by the Life of Pharaoh by the Heavens c. is as much as to say If this be not true then the Fire burneth not the Temple is not holy I am a Lyar Pharaoh is no King as sure as Heaven is Heaven c. so the Lord liveth is This is as true as that God liveth 13. Is any among you afflicted let him pray Is any merry let him sing psalms 13. In your affliction have present recourse to God by prayer in Faith and Hope and when you are chearful and merry turn it to God's praise and thanksgiving for his mercies in singing holy Songs to God Note That it is not only David's Psalms that they are tyed to but such as are by men fitted to their proper cases which confuteth them that condemn all humane Forms of composed words in God's Service 14. Is any sick among you let him call for the elders of the church and let them pray over him anointing him with oil in the name of the Lord 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him 14 15. When any of you is sick let him send for the Bishops of Pastors of the Church and let them pray over him anointing him with Oil in the name of the Lord as a sign and means which he hath appointed for miraculous Cures And if it be the Prayer of Faith and he be a person capable and fit for that deliverance it shall recover him from his Sickness and God shall raise him and if his Sickness be a corrective punishment for any sin that he hath committed God will forgive him and take off that penalty if he repent Note 1. That this implieth that each Church had divers Elders And whereas Dr. H. thinks it meaneth one single Bishop who the Ancients say visited all the sick you may see then how great their Diocesses were Should all the sick men in London or in many Counties send for the Bishop he would come but to a few of them at least forty or eighty Miles off But it will be said He may do it by others And why not give Orders and Sacraments by others as Lay-men now use the Keys And if the work be proper to Bishops those others then are made Bishops if not others may do it 2. Anointing being healthful to dry bodies in those hot Countries was used by Christ's appointment for miraculous Cures and never made a Duty or Sacrament to continue when Miracles cease 3. Sicknesses are usually corrective punishments for sin and to forgive the sin as to that penalty is to remit the punishment and heal the sick 4. The promise of pardon and recovery presupposeth the person penitent and fit for that deliverance 16. Confess your faults one to another and pray one for another that ye may be healed the effectual fervent prayer of a righteous man availeth much 16. Therefore Penitently confess your faults to one another especially to the Elders that visit you and pray one for another for this is the likely way of your recovery The effectual fervent instant Prayer of a Righteous Man is of great force or prevalence Note 1. An impenitent man is unfit for Pardon and therefore for deliverance from punishment and he that doth not penitently confess and bewail his sin cannot be judged a true Penitent and therefore cannot be prayed for with that Faith and Hope as we may do for the Penitent 2. This is not to be a customary thing or only to a Priest but it 's a duty both in Sickness and Health wherever the expression of Repentance to others is a duty By which alas we know how rare true Repentance is when even professors of Zeal in Religion are sharp in censuring and blaming others and except a very few humble Souls if they be never so justly blamed or reproved do swell against the reprover with pride and indignation as if he were their Enemy And they that separate from the Churches for want of Discipline are earnest for it for others but cannot bear it on themselves nor so much as endure a confutation of their errors but take him to speak against Godliness who speaketh against their mistakes and faults and two many like the Prophane will turn again and all to rend him 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six months 18. And he prayed again and the heaven gave rain and the earth brought forth her fruit 17 18. Think not that Prayer is a vain or uneffectual thing though we be frail and faulty men Elias was but a man liable both to sufferings and to a troubled mind in them as we are yet on his earnest Prayer it rained not on an Idolatrous Persecuting Country for three years and a half and at his Prayer it rained again and the Land was fruitful 19 20. Brethren if any of you do err from the truth and one convert him Let him know that he which converteth the sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins 19 20. I beseech you Brethren be neither negligent or dispairing to the cure of men in error nor yet impatient with those that would detect your Errors and convince you and bring you to Repentance as proud impenitent Persons are But know that as all men alas are too prone to error if any man err from the truth through ignorance or a corrupted will and one convert him he that converteth a sinner from his error in mind or life doth not only do that which tendeth to save his life from Gods punishing stroak but also shall save his Soul from everlasting death and procure the Pardon of his manifold sin not only so far that the Church but God himself shall receive him into a reconciled state Note 1. That error and sin are the
c. Seeing you love life and would live in peace and quietness the likeliest means to attain this is 1. To keep your Tongues from speaking evil of any man and from all other evil 2. And from falshood deceit and dissimulation for it is mens own unbridled Tongues which bring most of their troubles on them and false words that hide faults at last detected expose men more 3. Avoid all real evil and then your Righteousness will appear through the Vâ—il of malicious slanders and falshood will be detected and not long hide your Innocency 4. And do all the good you can to all men as well as your immediate Duty to God And Nature having a love to such as do us good and a reverence of God such good works and well doing will powerfully justifie you in the Consciences of most men 5. And stand not contentiously on your right but whatever men are or do seek peace with all and be not soon weary but follow after it still in hope 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord it against them that do evil 12. And this is not meer policy to please men but whatever they be it is God that your lives and peace depend on and he that commandeth this is pleased with it and his Eyes watch over you for good to save you from unreasonable men and he heareth their prayers in all distress while evil speakers and doers God himself is more against than men 13. And who is he that will harm you if ye be followers of that which is good 13. If your Zeal in Religion be a Zeal of good works to set your selves earnestly as to obey God so to do good to all men he must be a very impious and diabolical man that will for this sett against you It is the likeliest way to your quietness 14. But and if ye suffer for righteousness sake happy are ye and be not afraid of their terrour neither be troubled 14. But I confess such blinded unreasonable malignant Slaves and Executioners Satan hath that will persecute you even for Righteousness sake But this is the way to and prognostick of your reward and happiness And therefore let not mens threats rage or cruelty terrifie or trouble you seeing you shall be unspeakably gainers by it 15. But sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear 15. But let God always be in your hearts with the highest respect obedience and honour and be still furnished with those Reasons of your Faith and Hope that you may be ready to profess them and to give a good account of them to any that demandeth it and this with meekness and due reverence to Superiors and not with passionate upbraiding them or with disdain 16. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ 16. Keeping your Consciences clear from guilt that they may justifie you when men accuse you and whereas men slander you as bad men and seditious and unpeaceable your good conversation according to Christ's Law and Example may shame their false accusations a better defence than bare words and disputing with them 17. For it is better if the will of God be so that ye suffer for well-doing than for evil doing 17. For if God will have you suffer it 's far better that it be for well doing than for ill doing Better for you though worse for your Persecutors For now the body only suffereth while the soul is free which else would suffer far worse than persecution 18. For Christ also hath once suffered for sins the just for the unjust that he might bring us to God 18. For Christ himself had greater sufferings in the body than we but he suffered not in the conscience of any guilt of his own but was just and suffered for the unjust to reconcile and bring us to God 18 19 20. Being put to death in the flesh but quickned by the Spirit By which also he went and preached unto the spirits in prison Which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the ark was a preparing wherein few that is eight souls were saved by water 18 19 20. Being put to death indeed as to the flesh but made alive as to the Spirit or by the Spirit in which or by which he went and preached to the Spirits in Prison which heretofore in the days of Noah were refractory and hardned in sin and disobedience while the long suffering of God endured them and waited for their Repentance while the Ark was making and preparing and Noah preaching to them yet so impenitent were they to the last that only eight were saved by the Ark. Note It 's no wonder that Expositors of this Text differ Some think that by the Spirit should rather be in the Spirit or as to it put in direct distinction from the Body and that it 's an Argument for the immortality of the Soul by quickned being meant only that his Soul was alive while his Body was dead and that in that Soul he went then and preach't to imprisoned sinners that were drowned in the Flood say some to shew them his Triumph and what Salvation they lost and say they This is it that is called his Descending to Hell say others to offer them mercy once again say others to bring some penitents from their long imprisonment But others think that by Spirit is meant the Power of God or the Divine Nature of Christ or the Holy Ghost not Christ's Soul again enâ—â—ing into his Body and that the preaching meant was by Christ's Spirit in Noah before the Flood and not after his Death To name other Expositions or the Reasons given for each would but perplex the Reader unless I were able so clearly to assert one of the Expositions as to confute all the rest They that think Christ's Soul and Godhead preacht to Spirits while his Body lay in the Grave suppose that those Spirits knew it whom it concerned But if it had been necessary for us to know not only Christ's preaching to our selves but to them he would surely have more clearly fold it us 21. The like figure whereunto even baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ 21. And that Salvation from the Deluge by the Ark prefigureth our Salvation in the Church from God's wrath by Baptism and that through the power of Christ's Resurrection to which we begin our Conformity when we are raised to Holiness by his Spirit as we rise out of the Water in Baptism But by Baptism I mean
the Dominion of it and live in sincere and willing holy Obedience in the course of his Life may boast falsly that he is a Christian but indeed hath no true saving knowledge of Christ 7. Little children let no man deceive you he that doth righteousness is righteous even as he is righteous 7. Be not so childish as to be deceived by the vain words of any that pretend to be righteous before God on any account whatsoever while they live in Unrighteousness and predominant sin as if God would justifie the Wicked for their Opinions or Presumptions It is he that being called justified and sanctified by the Merits and Spirit of Christ doth live in a sincere Obedience to him and labours to be like him in Holiness and Love to God and Man whom God will call a righteous man and save him as such when he is Judge 8. He that committeth sin is of the devil for the devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the works of the devil 8. So far as any man sinneth so far he is of the Devil and like him and he is the Servant of the Devil in whom sin is predominant or that liveth in the love and practice of any sin not consistent with true hatred of it and Repentance and the predominant love and practice of holy Obedience And Christ will be no justifying Advocate or Judge of the Servants of the Devil though he may by making them just and holy turn them from the power of Satan to God and judge them just when he hath made them just both by Conversion and Pardon but not before For the Son of God came purposely into the World to destroy the Works of the Devil in all that he will save and not to call the Wicked Righteous 9. Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God 9. He that is truly regenerate by the Spirit is made a hater and forsaker of sin and therefore doth not live in the ruling love or practice of it nor indeed commit any sin in that degree that he is sanctified much less live in wilful gross sin for God's Word and Spirit by which he was regenerate still abide in him And it is a Contradiction to say that at once he is a holy person born of God and yet liveth in reigning sin Note Cannot Here signifieth a Hypothetical Impossibility because 't is a Contradiction and not a natural Impossibility much less Impotency for it is sinning and not forbearing sin that signifieth Impotency And the Contradiction is only on Supposition that he continue sanctified 10. In this the children of God are manifest and the children of the devil whosoever doth not righteousness is not of God neither he that loveth not his brother 10. It is not by proud Boasting nor barren Opinions that God's Children are known from the Children of the Devil but by the Image of God which Faith in Christ doth cause in his true Disciples He that doth not live in the true love and practice of Righteousness towards God and Man abhorring and avoiding Ungodliness Injustice and fleshly Lusts is no Child of God but of the Devil nor he that doth not unfeignedly love all Christians as Christians and men as men and live in Charity to them accordingly Note That wicked men are called The Children of the Devil because they are like him and do his Will And the World swarmeth with men so like to Devils in Lying Malignity and Mischiefs as maketh it easie to believe that there are Devils and a Hell 11. For this is the message that ye heard from the beginning that we should love one another 11. For this is the Message which Christ the Lord of Love did commit to us and from the first we have preached to you that Love is the very â—â—m and End of Law and Gospel 12. Not as Cain who was of that wicked one and slew his brother and wherefore slew he him because his own works were evil and his brother's righteous 12. That we be not like wicked Cain who was of the Diabolical Disposition and Practice and killed his own Brother And Why did he kill him Not for any ill desert nor for any harm that he had done him but because he was bad himself and his Works bad and his Brother 's Righteous and by difference condemned him Note Doubtless God permitted Adam's first Son to be wicked and murder his righteous Brother to shew the World what a state we are first in since the Fall by natural Pravity and that we are as such the Children of the Devil till Grace recover us and to expound the Enmity put between the Seed of the Woman and of the Serpent and to tell us what a War will be continued upon Earth from the days Cain and Abâ—l till the End and that Superiority and Cruelty will usually be against the Righteous whose Victory is mostly by patient Suffering and Death 13. Marvel not my brethren if the world hate you 13. If the ungodly Successors of Cain whose own Works are evil do hate Godliness and Conscience and hate you for them take it for no strange or unexpected thing It hath been so since Cain's days and will be so as Christ foretold 14. We know that we have passed from death unto life because we love the brethren he that loveth not his brother abideth in death 14. Love being the great Work of God's Renewing Spirit on the Soul it is by Love especially to all true Christians that we know that we are changed from the Cainish corrupt state of Death into the state of holy Life Whatever else men have if they have not true love to others especially to godly Christians they are yet dead in sin Note 1. By The Brethren here is meant Christians as such Not only those of some Party in Opinion which we like nor only those that are friendly to us nor yet all men or all called Christians alike though all men must be loved as men It is to love God in man and man for his sake so far as God's Amiableness shineth in them specially to love God's Holiness in holy persons 2. It is not all Love to godly Christians as such that will prove us translated from Death to Life but to love them and God in them better than the Pleasures and Wealth of the World The cheap Love of such as wish men well but will be at no great cost or danger for any because they love their Money better is the Hypocrites Love 15. Whosoever hateth his brother is a murderer and ye know that no murderer hath eternal life abiding in him 15. Note 1. How dreadful a Sentence this is against malignant or factious Haters of Brethren 2. But the Self-deceit of murderous Hypocrites is by taking Brethren for no Brethren but as the Papists first call them Hereticks
will give them a better And how else should we overcame the World but by believing in him that overcome it and is preparing a place for us in Heaven and hath made us the Heirs of Glory 6. This is he that came by water and blood even Jesus Christ not by water only but by water and blood and it is the Spirit that beareth witness because the Spirit is truth 6. This is he that as he was baptized so he instituted Baptism for the cleansing of Souls And as he was crucified to be a Sacrifice for sin so doth he by his Sacrament and Grace communicate this Sacrifice in its Benefits to us which his Crucifixion signified when both Water and Blood run out of his pierced Side He cleanseth us nor by Water and Baptism alone but as a Sacrifice by Water and Blood and at a dearer rate And the Witness by which God attesteth all this to be his Truth is the Gift of his Spirit 7. For there are three that bear record in heaven the Father the Word and the holy Ghost and these three are one 8. And there are three that bear witness in earth the Spirit and the water and the blood and these three agree in one 7 8. For there are three in Heaven who have given us their Witness to the Gospel on Earth even the Father who hath from Heaven declared Christ to be his Son and the Word or Godhead of Christ which he shewed in his Miracles Resurrection c. And the Holy Ghost sent down for Infallibility Miracles and Renovation of the Faithful And these are so Three as yet to be One. And on Earth we have seen these three Witnesses attesting one thing by Agreement even the Spirit in the Souls of Believers in their Miracles and Holiness sealing the Truth the Water of Baptism and the washing of their Souls from Sin and Christ's Bâ—ood and Sacrifice which is our Expiation signified in the Lord's Supper even as Christ on the Cross first recommended his Spirit into his Father's Hands and then out of his pierced Side came Water and Blood Note Though much of these words Vers 7 8. be not in many ancient Copies of the Bible we have more reason to think that the Arrians left them out than that the Orthodox put them in other Texts that assert Christ's Godhead being so used But however it need not offend the Faithful there being so many other Texts which assert the Trinity 9. If we receive the witness of men the witness of God is greater for this is the witness of God which he hath testified of his Son 9. If the Witness of credible Men and Controversies among us much more must the Witness of God be believed And this mentioned is God's own Testimony of Christ 10. He that believeth on the Son of God hath the witness in himself he that believeth not God hath made him a liar because he believeth not the record that God gave of his Son 10. He that is a true Believer in Christ hath the Spirit of Christ which hath regenerated him for if any man have not his Spirit he is none of his And this Spirit of Power Wisdom and Holiness is most certainly from God and an infallible Evidence that God owneth the Gospel therefore all these have the witnessing Evidence of Christ in themselves And he that believeth not so sure a Testimony of God doth make him a Lyer as if he gave the Holy Spirit as a false Witness of Christ to deceive the World 11. And this is the record that God hath given to us eternal life and this life is in his Son 12. He that hath the Son hath life and he that hath not the Son of God hath not life 11 12. And the sum of the Gospel attested by God and his Spirit is this that God hath made a free Deed of Gift of Pardon and Salvation to the World even the Life of Grace and Glory but so as that this Life is given us in and with Christ who with all these Benefits is offered to Men on condition of believing Acceptance As a Woman in Marriage hath the Man with his Estate and as we chuse our Physician for Physick our Teacher for Learning our Ruler for Government c. He that hath Christ upon believing Acceptance as his Saviour hath Life initially and Title to Salvation And he that hath not Christ through his Unbelief and Refusal hath not Life 13. These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God 13. These things I have written to you that are true Christians that you may know what a Treasure you have in and with Christ even Right to Eternal Life and its Beginning here and that you may go on confirmed and constant in the Faith 14. And this is the confidence that we have in him that if we ask any thing according to his wiil he heareth us 14. And through our Interest in Christ his Merits and Intercession we have sufficient ground of Confidence that by and through him our Prayers are heard and that he will give us whatever we ask which he hath promised to give and we are fit to receive 15. And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him 15. And if he thus hear your Prayers we may reckon that in his time and way he will give us whatever Particular we ask if we and our Prayers be qualified for his Promise 16. If any man see his brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death There is a sin unto death I do not say that he shall pray for it 17. All unrighteousness is sin and there is a sin not unto death 16 17. And this comfort you have in your Prayers for others as well as for your selves God will hear you for those who are qualified for the Mercy which you beg for them according to his Promise Death temporal and eternal is the Wages of sin but with great difference There are many sins of Infirmity which we hate and strive against as vain Thoughts Words Passions Coldness in Duty Imperfection in all Good and all sins that stand with true Repentance and the predominant Love of God and Holiness These the Law of Grace doth pardon through Christ and not damn any for But Pardon must be asked and shall be obtained for the faithful penitent qualified person But God hath told us that he doth not pardon the Impenitent and Unsanctified that had rather keep their sin than leave it and are unqualified for Pardon Your Prayer to God to pardon such shall not prevail while they are impenitent much less for them that are Infidels and blaspheme the Holy Ghost And God's own Children may fall
a book called the Divine appointment of the Lords Day And it needs no confutation to those that are acquainted with Church History who know that this day hath been kept holy as of Apostolical ordination and practice by the universal Church ever since the Apostles daies the hereticks themselves consenting 2. Christ owned his own day and the suffering of his banished Solitary Servant by the Communication of these extraordinary Revelations and by the extasie of Spiritual influence 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea 11. N. 1. The first sentence is out of divers Greek Copies but is before spoken is the description of Christs Eternity 2. This was written by Christs Command 12. And I turned to see the voice that spake with me And being turned I saw seven golden Candlesticks 12. To see who that voice came from which I heard 13. And in the midst of the seven candlesticks one like unto the Son of man clothed with a garment down to the foot and girt about the paps with a golden girdle 13. One in the shape of a man who was a representation of Christ in splendid clothing like Aarons Note Whether it was the Angel that thus represented Christ or Christ himself who assumed this appearing shape immediately is uncertain 14. His head and his hairs were white like wool as white as snow and his eyes were as a flame of fire 15. And his feet like unto fine brass as if they burned in a furnace and his voice as the sound of many waters 14 15 Christs apparition signifieth his Innocency Glory by whiteness his terrible majesty by his fiery eyes and feet and his dreadful voice to affect all with Reverence and his foes with terror 16. And he had in his right hand seven stars and out of his mouth went a sharp two-edged sword and his countenance was as the sun shineth in his strength 16. And in his right hand were held seven Stars which signifie the Pastors of the seven Churches commissioned and upheld by him And a two-edged Sword from his mouth signified his Word sent forth with power to convert and save the Elect and to convince and condemn the obstinate rejecters And his countenance was glorious as the Sun in its clearest appearance 17. And when I saw him I fell at his feet as dead and he laid his right hand upon me saying unto me Fear not I am the first and the last 17. He laid on me his supporting hand of Love when his terrible Glory had cast me at his feet and bid me Not fear for his Glory is joyful to his Servants though terrible to his Enemies He is my Almighty Eternal God and my Hope 18. I am he that liveth and was dead and behold I am alive for evermore Amen and have the keys of hell and of death 18. I am Christ who was lately Incarnate on Earth and crucified for your sins and now live your King and Intercessor in glory and shall die no more And death and all separated Souls are in my power to be taken into Happiness or cast out 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter 19. Write these Revelations for posterity which contain what thou seest and the Exposition of some things that already exist and the Prophecy of many things to come 20. The mystery of the seven stars which thou sawest in my right hand and the seven golden candlesticks The seven stars are the angels of the seven churches and the seven candlesticks which thou sawest are the seven churches 20. Note It is a great Controversie what is meant by Angels here 1. Some say that the Prophetical phrase being primarily of proper Angels as the Guardians of the Churches yet as in their names intending the message to the Churches themselves so it is here spoken of and to the Churches but as denominated from their several Angels And this seemeth to me the most likely sense viz. To the whole Churches Pastors and People under the name of their Guardian Angels though blaming the Churches and not the Angels which should not seem strange to them who feign such good men as Timothy to be the Angels who were not guilty of the crimes here reproved Thus Augustine dâ— Doctr. Christ lib. 3. c. 30. citeth and seemeth to like Tyconius's Exposition who supposeth the whole Church meant under the Angels name 2 Others suppose the Presbytery of each Church collectively governing them are called the Angels 3. Others think that only the Metropolitans are meant as Heads of Presbyters and other Bishops 4. Dr. Hammond thinks there were Sub-Presbyters in Scripture times and so that it is Metropolitans that are here meant but such as were but single Pastors of Congregations like a Parish-Pastor now that hath not so much as a Curate unâ—er him save Deacons but was Metropolitan over many Diocesses of such single Bishops I am far from believing 1. That any such Metropolitans were then settled 2. Or that such Churches had but one Pastor 3. Or that the single Bishop of a Metropolis was blamed for the faults of many Diocesses of Churches 4. Or that the Bishops of the excellent Primitive Churches were so quickly degenerate and guilty of the crimes here mentioned specially if Timothy was one And this Exposition too grosly slurs Episcopacy But if they were but single Pastors of single Churches the difference is no great moment What he speaketh of the Apostles intending so great a change afterward as Diocesans have made requireth proof CHAP. II. 1. UNto the angel of the church of Ephesus write These things saith he that holdeth the seven stars in his right hand who walketh in the midst of the seven golden candlesticks 1. To the Pastors and Flock of the Church of Ephesus meant by the name of their Angels These things saith Christ before described and commandeth me to write them Note 1. I believe not that Timothy was their Bishop in the ordinary sense as a fixed Pastor of that Church alone but that he in his Itinerant course described in Scripture doing the work of an Evangelist was there sometime and is therefore by the Ancients called their Bishop as Apostles were called Bishops for planting and taking care for many Churches when as there is not the least proof that they appropriated any Diocesses or Churches to each as their proper charge which other Apostles might not use the same Authority with or were fixed to any 2. I believe it yet less probable that Timothy was the Angel here accused of leaving and falling from his first Love 2. I know thy works and thy labour and thy patience and how thou canst not bear them which are evil and thou hast tried them
star fall from heaven unto the earth and to him was given the key of the bottomless pit 2. And he opened the bottomless pit and there arose a smoke out of the pit as the smoke of a great furnace and the sun and the air were darkned by reason of the smoke of the pit 1 2. Note By this some say is meant that Jewish Seducer that headed the turbulent Zealots in the Siege of Jerusalem Others apply it to Arrius most Protestants take it for the Pope Some take it for Christ that had the Keys of Death and Hell descending to let loose these destroyers And the Smoâ—k is by Protestants mostly taken for the obscuring of holy Doctrine and Manners but by the first for the Confusions in Jerusalem by the Zealots as the murderers were called 3. And there came out of the smoke locusts upon the earth and unto them was given power as the scorpions of the earth have power 4. And it was commanded them that they should not hurt the grass of the earth neither any grâ—â—â— thing neither any tree but onely thoâ—â—en which have not the seal of God in theâ—â— foreheads 3 4. Note That this was an increase of God's Plagues is clear and that it was to be by Souldiers that were not to make an utter desolation but to captivate and punish the Enemies of Christianity But the particular sense is controverted Some take it for the foresaid rage of the Zealots in Jerusalem some for the beginning of the Roman Assaults some for Constantine's Dejection of the Heathens who yet did not kill them but give them a disgraced Liberty of Idolatry some take it for the first rising of the Saracens and Mahometans and some-take them for Devils that are called Locusts some for Hereticks and most Protestants for the Papal Clergy and Fryars and these by hurting mean deceiving 5. And to them it was given that they should not kill them but that they should be tormented five months and their torment was as the torment of a scorpion when he striketh a man 6. And in those days shall men seek death and shall not find it and shall desire to die and death shall flee from them 5 6. The Torment of Christ's Enemies shall be worse than Death so that they shall wish for Death and not obtain it Some by this understand the Famine in Jerusalem and the Zealots tormenting the Inhabitants to make them confess where their Bread or Food was Others otherwise 7. And the shapes of the locusts were like unto horses prepared unto battel and on their heads were as it were crowns like gold and their faces were as the faces of men 8. And they had hair as the hair of women and their teeth were as the teeth of lions 9. And they had brest-plates as it were breast-plates of iron and the sound of their wings was as the sound of charrets of many horses running to battel 10. And they had tails like unto scorpions and there were stings in their tails and their power was to hurt men five months 11. And they had a king over them which is the angel of the bottomless pit whose name in the Hebrew tongue is Abaddon but in the greek tongue hath his name Apollyon 7 8 9 10 11. That this is the description of a terrible Army of cruel men seemeth plain but who they were and when is not so plain Whether the foresaid Jewish Zealots who got out of the Country into the City and used the Inhabitants cruelly Or whether it was the Roman Army or the Arabian Mahometans which many had rather think than that all this obscure Vision spake but of things already done and known to John and those of his time if it was in Domitians Days And the Abadddoâ— their King both sorts think was the Devil though some say it is Christ and some an Angel that had power to let out such destroyers Five months being the just time of the Zealots Rage before Titus came against the City confirmeth the first sort of Expositors in their Opinion But as I said most Protestant Writers take this King to be the Pope or the Devil as acting him and the Locusts to be the Fryars and Clergy and all their tormentings and destroyings to be spiritual But it 's hard to think that Deceiving should be meant by such tormenting as made men wish for death For their Excommunications and Persecutions cannot be meant because those are more against good men than the bad and though some of their Doctrines be uncomfortable they have more that flatter men in sin 12. One wo is past and behold there come two woes more hereafter 12. Thus one of the three Woes reserved to the three last Trumpets is past and two follow 13. And the sixth angel sounded and I heard a voice from the four horns of the golden altar which is before God 14. Saying to the sixth angel which had the trumpet Loose the four angels which are bound in the great river Euphrates 13. Those that expound all this of the destruction of Jerusalem think that by Euphrates is meant Rome and that the four Angels there bound was the Roman Legions which Vispasian had stopt till he saw what would become of the Empire when Galba Otho and Vitellius were killed and he was chosen Emperour and then he went on to the Siege Or else that the Syrian Legions having marched as far as Euphrates were there stop'd But this exposition hath much said against it Especially that these were then things past and that v. 20. the men are described as gross Idolaters which the Jews then were not Many others expound it of the Arabians and Turks who dwelt beyond Euphrates out of the Roman territories till they invaded and spoiled them 15. And the four angels were loosed which were prepared for an hour and a day and a month and a year for to slay the third part of men 15. Some gather from an hour a day a month and a year that from the first great invasion and taking of Babylon to the fall of the Turks it will be exactly in 1696 that is twelve years hence which time will expound The four Angels some take for four Mahometan Generalls and parts before they united in one And by slaying the third part of men their cruel devastations and successes 16. And the number of the army of the horsemen were two hundred thousand thousand and I heard the number of them 16. The number of the Roman Army say some But most say the number of the Mahometans was exceeding great like locusts over spreading all the Countries 17. And thus I saw the horses in the vision and them that sat on them having brest-plates of fire and of jacinth and brimstone and the heads of the horses were as the heads of lions and out of their mouths issued fire and smoke and brimstone 17. They appeared terribly as fitted to destroy But some expound it of their false doctrine 18. By these three
but examine which cause God is for 40. And to him they agreed and when they had called the apostles and beaten them they commanded that they should not speak in the name of Jesus and let them go 41. And they departed from the presence of the Counsel rejoycing that they were counted worthy to suffer shame for his name 40. Note Causeless stripes were the Mercy of these Men. The Holy Ghost did not work Miracles to revenge these injuries to the Apostles But taught them to rejoyce in this reproach for Preaching Christ as their great honour 42. And daily in the Temple and in every House they ceased not to teach and preach Jesus Christ 42. And no commands threats or cruelties made them cease Preaching Christ publickly and from house to house CHAP. VI. ANd in those days when the number of the Disciples was multiplied there arose a murmuring of the Grecians against the Hebrews because their widows were neglected in the daily ministration 1. Note Those Jews that understood the Greek Tongue and used the Greek Translation of the Scripture were called Greeks who were some at Jerusalem most at Alexandria and some scattered abroad the World 2. Even in the greatest Exemplification of Christian Love Concord and self denial the interest of the body and its provisions began a murmuring among this chosen Flock that had all things common And can we now expect to live without murmurring at each other upon cross interests and bodily wants The suffering Party will think themselves injured and will complain 2. Then the twelve called the multitude of the Disciples unto them and said It is not reason that we should leave the word of God and serve tables 2. We must prefer the greater before the less the Preaching of Gods word before the charge of distributing to Love feasts and to the Poor and we are not sufficient for both 3. Wherefore brethren look ye out among you seven men of honest report full of the holy Ghost and wisdom whom ye may appoint over this business 3. Note 1. This is the first call of Officers mediately by Men yet the Holy Ghost in the Apostles instituteth the office but yet they give a reason for it A Divine Institution and reason from necessity and convenience well agree 2. The Apostles fix the number 3. The Congregation must choose the Persons 4. God by his Spirit in the Apostles limiteth them to certain qualifications 1. Good Report 2. Full of the Holy Ghost 3. And of Wisdom The Chosen Persons must be appointed or authorized and directed by the Apostles Incapable Matter maâ—â—th both Election and Mens Ordination void But yet the Electors still are Trusted whom to Elect and the Ordainers whom to Ordain And every Error is not a nullity where there are the essential qualifications 4. But we will give our selves continually to prayer and to the ministery of the word 4. Where ever God will bless his Church with Bishops indeed this will be their life and their description 5. And the saying pleased the whole multitude and they chose Stephen a man full of faith and of the holy Ghost and Philip and Prochorus and Nicanor and Timon and Parmenas and Nicolas a proselyte of Antioch 5. The Reason of the motion the Authority of the Apostles and the Spirit of God made them all unanimously consent 6. Whom they set before the apostles and when they had prayed they laid their hands on them 6. Prayer to God to accept and bless them and the Authorizing them by the sign of Imposition of hands was the Apostles way of Ordination supposing them instructed for their Office 7. And the word of God increased and the number of the Disciples multiplyed in Jerusalem greatly and a great company of the Priests were obedient to the faith 7. And the success of the Word increased and the number of the Disciples in Jerusalem grow very great and a great Company of the Priests or a great Company and of the Priests some were obedient to the Doctrine of Christ by believing 8. And Stephen full of faith and power did great wonders and miracles among the People 8. Stephen having a great measure of the Spirit was full of Faith and Power and wrought great Miracles 9. Then there arose certain of the synagogue which is called the synagogue of the Libertines and Cyrenians and Alexandrians and of them of Cilicia and of Asia disputing with Stephen 9. Jerusalem being the place where the scattered Jews of all Nations used at certain times to worship no wonder if several Countrys had there several Synagogues Libertines are by most supposed to be Jews made free Though some derive the Name from a Country thinking one Letter is changed 10. And they were not able to resist the wisdom and the Spirit by which he spake 11. Then they suborned men which said We have heard him speak blasphemous words against Moses and against God 10. Note On such terms we dispute with Malignant men When they cannot resist the Truth they turn Diabolists and suborn Men to swear to false Accusations Malignity Bood-thirsty Cruelty and Lying are the three Essentials of a Diabolist 2. It is next to a Miracle of Providence that no greater numbers of Religious persons have been murdered in the World by the way of Perjury and pretence of Law when so many thousands hate them who make no Conscience of false Oaths 12. And they stirred up the People and the Elders and the Scribes and came upon him and caught him and brought him to the Council 12. Note When Informers and Perjured Witnesses and Council or Judges were all of a Mind false Malignants blood thirsty men it was easie to foreknow the sentence 13. And set up false witnesses which said This man ceaseth not to speake blasphemous words against this holy place and the Law 14. For we have heard him say that this Jesus of Nazareth shall destroy this place and shall change the customs which Moses delivered us 13 14. Note It is very likely that they heard Stephen say some words of Christs Abrogation of the Law from which the Perjured gathered their Testimony and puting their own sence on his words made Blasphemy of them and did not think they were Perjured And what man is there that Judges Jury and Witnesses may not Condemn if they will but put their ownsence on their words Christ so suffered before Stephen And it is no wonder or dishonour to be condemned as the greatest Malefactors by such men Therefore judge of History accordingly where wicked Men are the Accusers and Judges 15. And all that sate in the Council looking stedfastly on him saw his face as it had been the face of an Angel 15. With a a splendor which might amaze them but did not change them so much was Dives in Hell deceived that one from the Dead would convert his sensual Brethren when it is like that if Lazarus had come to them as he prayed they would have put him to death
again For so they consulted to do by another Lazarus whom Christ raised But where are these Judges and Gentlemen now CHAP. VII THen said the high Priest Are these thing so 1. The Arch-Priest is the Arch-malignant and with seeming Gravity doth but enquire after Sin 2. And he said Men brethren and Fathers heraken The God of glory appeared unto our Father Abraham when he was in Mesopotamia before he dwelt in Charran 3. And said unto him Get thee out of thy countrey and from thy kindred and come into the land which I shall shew thee 2 3. Obey me in forsaking thy Idolatrous Country and go to another which I will direct thee to 4. Then came he out of the land of the Caldeans and dwelt in Charran and from thence when his Father was dead he removed him into this land wherein ye now dwell 5. And he gave him none inheritance in it no not so much as to set his foot on yet he promised that he would give it to him for a possession and to his seed after him when as yet he had no child 6. And God spake on this wise that his seed should sojourn in a strange land and that they should bring them into bondage and intreat them â—vil four hundred years 7. And the nation to whom they shall be in bondage will I Judge said God and after that shall they come forth and serve me in this place 4 c. Note Obedience to God must be performed by the hope of what he promiseth though it be many hundred years after and not only for present Possession 2. The four years began at the Birth of Isaak and not at the going into Egypt 8. And he gave him the covenant of circumcision and so Abraham begat Isaac and circumcised him the eighth day and Isaac begat Jacob and Jacob begat the twelve Patriarchs 9. And the Patriarchs moved with envie sold Joseph into Egypt but God was with him 10. And delivered him out of all his affictions and gave him favour and wisdom in the sight of Pharaoh King of Egypt and he made him Governour over Egypt and all his house 8. N. This History Stephen reciteth to convince them of the greatness of their forefathers sin and theirs in still hardening their hearts against Gods Mercies 11. Now there came a dearth over all the land of Egypt and Canaan and great affliction and our Fathers found no sustenance 12. But when Jacob heard that there was corn in Egypt he sent out our Fathers first 13. And at the second time Joseph was made known to his brethren and Josephs kindred was made known unto Pharaoh 14. Then sent Joseph and called his Father Jacob to him and all his kindred threescore and fifteen souls 15. So Jacob went down into Egypt and died he and our Fathers 14. Gen 46 27. Saith they were but seventy some say that Stephen includeth some born in Egypt with Joseph and his sons and sons sons Others say that the Septuagint which Stephen followed hath a mistaken word which causeth the difference 16. And were carried over into Sichem and laid in the Sepulchre that Abraham bought for a sum of mony of the sons of Emor the Father of Sichem 16. Some difference from the Hebrew History here raiseth difficulty The truth seemeth to be Jacob was carried and buried in the Field of Macpelah bought by Abraham of Ephron the son of Zoar or of the Sons of Heth Gen. 23.8 and 49.32 But Josephs bones were carried from Egypt to Sichem Jos 24.31 32. and buried in the Field bought by Jacob of the Sons of Hemor and in which place his brethren were buried is uncertain 17. But when the time of the promise drew nigh which God had sworn to Abraham the People grew and multiplied in Egypt 18. Till another King arose which knew not Joseph 19. The same dealt subtilly with our kindred and evil entreated our Fathers so that they cast out their young Children to the end they might not live 17. Note Mans cruelty and subtilty fighting in vain against Gods Providence and Mercy to his People is the common case of the World 20. In which time Moses was born and was exceeding fair and nourished up in his Fathers House three Moneths 21. And when he was cast out Pharaohs daughter took him up and nourished him for her own son 20. See Exod. 2. 22. And Moses was learned in all the wisdom of the Egyptians and was mighty in words and in deeds 22. And being by Pharoahs Daughter Educated as her Son he had the advantage of getting all the Egyptian sort of Learning in which he excell 〈◊〉 23. And when he was full forty yeâ—â—◠〈◊〉 it came into his heart to visit his brethren the Children of Israel 24. And seeing one of them suffer wrong he defended him and avenged him that was oppressed and smote the Egyptian 23. Note Though Moses Age and Learning be not mentioned in the Old Testament it might be otherwise known 2. And whether he was warranted to stay the Egyptian by any special Revelation is doubtful 25. For he supposed his brethren would have understood how that God by his hand would deliver them but they understood not 25 What notice he had then of this purpose of God we read not But saith Doctour Hammond This lawfully he might do in the defence of an innocent persons life against an unjust assault or violenâ—e which could not be averted but by this means 26. And the next day he shewed himself unto them as they strove and would have set them at one again saying Sirs ye are brethren why do ye wrong one to another 26. Note Even while they are oppresed by the common Tyranny of the King they forbear not quarrelling and wronging one another 27. But he that did his neighbour wrong thrust him away saying Who made thee a Ruler and a Judge over us 28. Wilt thou kill me as thou didst the Egyptian yesterday 27 28. Note 1. It 's the injuring party that is usually readiest to rise up against Peace-makers 2. He that will reconcile Peace 〈◊〉 and reprove the injurious must expect to be accused as a Peace-breaker and injurious and arrogant himself 3. Self-avengers love not Rulers 29. Then fled Moses at this saying and was a stranger in the land of Midian where he begat two sons 29. He knew then that the killing his Egyptian would be known to Pharoah and therefore fled 30. And when fourty years were expired there appeared to him in the wilderness of mount Sina an Angel of the Lord in a flame of fire in a bush 30. The same appearance is said to be God and an Angel in fire God speaking by an Angel in fire 31. When Moses saw it he wondred at 〈◊〉 sight and as he drew nere to behold it 〈◊〉 â—â—yce of the Lord came unto him 32. Saying I am the God of thy Fathers the God of Abraham and the God of Isaac and the God of Jacob. Then Moses