only way that will self-love and reason should soon resolve us what to do and what to trust to 2. The way to be resolved on is that which will help us when all others fail 5. So he called every one of his lords debtors unto him and said unto the first How much owest thou unto my lord 6. And he said An hundred measures of oyl And he said unto him Take thy bill and sit down quickly and write fifty 7. Then said he to another And how much owest thou And he said An hundred measures of wheat And he said to him Take thy bill and write fourscore 5 6 7. Note They were ready for their commodity to joyn in the fraud 8. And the lord commended the unjust steward because he had done wisely for the children of this world are in their generation wiser than the children of light 8. Note His Lord that hated his falshood yet commended his wit 2. O that we had as much wit and care and diligence for our Souls everlasting welfare as false worldly men have for this vain World 9. And I say unto you Make to your selves friends of the mammon of unrighteousness that when ye fail they may receive you into everlasting habitations 9. It is counsel of great importance to you so to use your time and estates which worldly men abuse to sin that when you must shortly and certainly die and leave all your wealth behind you ye may be received into the everlasting heavenly Mansions Note 1. The wealth that by the wicked is abused to damnation may by Believers be used to salvation 2. All this World will fail and forsake us 3. It is not those that we do good to but yet it is God for the good we do them that will receive us into Heaven 4. This is a Testimony of the Soul's Immortality and of the Life to come When we leave this World we are received into everlasting habitations 10. He that is faithful in that which is least is faithful also in much and he that is unjust in the least is unjust also in much 10. God will much judge men according to their use of the little things of this World and will judge them meet for the great things of Glory that have used these well But he will judge them unmeet for heavenly felicity that could not use well the small things of this transitory life 11. If therefore ye have not been faithfull in the unrighteous mammon who will commit to your trust the true riches 11. Do you think God will judge you meet for Heaven that were false in your use of earthly things 12. And if ye have not been faithful in that which is another mans who shall give you that which is your own 12. And if ye have proved false and untrusty in your Stewardship and use of God's entrusted Mercies in this life of Tryal where you had no assurance to stay an hour do you think God will place such as Proprietors in the Everlasting Kingdom 13. No servant can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and mammon 13. A divided heart between God and the World is false to God and to it self Ye cannot be true Christians and worldlings too 14. And the Pharisees also who were covetous heard all these things and they derided him 14. Note The love of Riches rises up against holy and mortifying Doctrine with hatred and scorn 15. And he said unto them Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God 15. You applaud one another and keep up a worldly Reputation but God seeth all the evil of your hearts and he abhorreth the covetous whom you bless and all proud and prosperous worldlings when they are highest in mens esteem 16. The law and the prophets were until John since that time the kingdom of God is preached and every man presseth into it 16 Till John's days the Law and the Prophets that darkly foretold the Kingdom of God as afar off were the chief Teachers of the Church but since John's preaching that this Kingdom is at hand multitudes gladly receive that Tydings and croud or press into it with earnestness 17. And it is easier for heaven and earth to pass than one tittle of the law to fail 17. The Law is God's true Word and shall never prove false The natural-moral part shall continue the Ceremonious part the Types and Prophecies pass not away unfulfilled They all pointed unto Christ who fulfilleth them though he abrogate them 18. Whosoever putteth away his wife and marrieth another committeth adultery and whosoever marrieth her that is put away from her husband committeth adultery 18. See Matth. 5 32. 19. There was a certain rich man which was clothed in purple and fine linnen and fared sumptuously every day 19. Note This is the description of a Sensualist that liveth after the flesh to be clothed in Purple and Silk â—nd to have every day a costly Table of delightful meat â—nd drink Sensual flesh-pleasing is the common damnâ—ng sin and Riches are the fuel of fleshly desires 20. And there was a certain beggar named Lazarus which was laid at his gate full of sores 21. And desiring to be fed with the crumbs which fell from the rich mans table moreover the dogs came and licked his sores 20 21. Note 1. It is like he had some relief there else he would not have layn there 2. The worst men are not usually most afflicted in this life 3. Rich fleshly men make too great a difference between themselves and the Poor and think their superfluities and sumptuous delicious fare must be preferred before the necessities of their poor Brethren 4. Dogs help him whom the rich Sensualist would not help in any competent degree 22. And it came to pass that the beggar died and was carried by the angels into Abrahams bosom the rich man also died and was buried 22. Note Though this be a Parable Christ would not by it insinuate false Doctrine Therefore it sheweth that the Soul doth not die with the Body but goeth to Joy or Misery Abraham is there alive and Lazarus in his bosom before the final Resurrection 2. Death quickly levelleth Rich and Poor the voluptuous and the afflicted 3. Angels that guard the Just in life refuse not at death to serve their Souls as their Convoy unto Happiness 4. To be buried in a Grave and rot to dust is the best that the pampered flesh of the wicked can expect 23. And in hell he lift up his eyes being in torments and seeth Abraham afar off and Lazarus in his bosom 23. Note 1. Such notice as Spirits have is called seeing 2. The Souls of the wicked pass to Hell torments 3. Joyful felicity is called Abraham's bosom to a Jew Some think
he that believeth in me though he were dead yet shall he live 26. And whosoever liveth and believeth in me shall never die Believest thou this 25. I am the principle and cause of Life and Resurrection The dead that believe in me shall be raised And the living that believe in me shall live for ever their Souls first and their Bodies after raised to blessedness 27. She saith unto him Yea Lord I believe that thou art the Christ the Son of God which should come into the world 27. Yea for I believe that thou art the Christ and herefore hast power of life and death 28. And when she had so said she went her way and called Mary her sister secretly saying The Master is come and calleth for thee 29. Assoon as she heard that she arose quickly and came unto him 30. Now Jesus was not yet come into the town but was in that place where Martha met him 31. The Jews then which were with her in the house and comforted her when they saw Mary that she rose up hastily and went out followed her saying She goeth unto the grave to weep there 29. N. Faith Love and Necessity will make all hast 32. Then when Mary was come where Jesus was and saw him she fell down at his feet saying unto him Lord if thou hadst been here my brother had not died 33. When Jesus therefore saw her weeping and the Jews also weeping which came with her he groaned in the spirit and was troubled 34. And said Where have ye laid him they say unto him Lord come and see 35. Jesus wept 32 35. N. Christ wept in compassion with his servants sorrows And he loveth us no less now than when he wept with mourners 36. Then said the Jews Behold how he loved him 36. Love can express it self by grief for the hurt of those whom we love 37. And some of them said Could not this man which opened the eyes of the blind have caused that even this man should not have died 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it 39. Jesus said take away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he hath been dead four days 39. N. How vile a thing will less than four days shew the body of man to be Is pride and vain pampering fit for such a body 40. Jesus saith unto her Said I not unto thee that if thou wouldst believe thou shouldst see the glory of God 40. N. The effect of Gods power is the Glory and unbelief hinders the effect in us 41. Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me 42. And I knew that thou heardst me always but because of the people which stand by I said it that they may believe that thou hast sent me 41 42. He looked up towards Heaven as the place of Gods glory the spring and end of earthly blessings N. Christ knew before that God would do this Miracle by him but begg'd it by prayer to convince the hearers that it was of God 2. It 's our comfort that Christs intercession is always heard 43. And when he thus had spoken he cried with a loud voice Lazarus come forth 44. And he that was dead came forth bound hand and foot with grave cloths and his face was bound about with a napkin Jesus saith unto them Loose him and let him go 43. N It was not the lowd voice but the invisible power that revived him yet Christ would suit his voice thereto 2. It 's vain to ask how could he go when his feet was bound As if all sort of binding disabled from rising or Christ could not enable him who revived him 45. Then many of the Jews which came to Mary and had seen the things which Jesus did believed on him 45. This Miracle convinced many and it 's strange that it convinced not all 46. But some of them went their ways to the Pharisees and told them what things Jesus had done 46. Some hardened Spectators turn'd all this but to information against him to the Pharisees 47. Then gathered the chief Priests and the Pharisees a councel and said what do we for this man doeth many miracles 48. If we let him thus alone all men will believe on him and the Romans shall come and take away both our Place and Nation 49. And one of them named Caiaphas being the high priest that same year said unto them Ye know nothing at all 50. Nor consider that it is expedient for us that one man should die for the people and that the whole nation perish not 47. N. 1. The greater Christs Miracles were the more they thought they ought to destroy him because the people would the more follow him And still the wiser and better any Minister of Christ is the moâ—â— worldly wicked men endeavour to destroy them because the people follow them 2. The fear of great Mens power more than Gods causeth wicked Polititians to destroy the best 3. But thereby they bring on themselves that very destruction which they thought to avoid 51. And this spake he not of himself but being high Priest that year he prophesied that Jesus should die for that nation 52. And not for that nation only but that also he should gather together in one the children of God that were scattered abroad 51. And though he meant this of saving them from the Romans though by injustice yet he being Priest that year though by unlawful entrance by the Roman Power God honoured the office so far as to make him utter those words which should be a just Prophesie as meant by God though not by him And should signifie that Christs death should tend to the conversion also the chosen people of God in all the Gentile world who should thereby be made his Children and one Church 53. Then from that day forth they took counsel together for to put him to death 53. The greatest Miracle and good Work of Christ fixed their resolution to murder him 54. Jesus therefore walked no more openly among the Jews but went thence unto a country near to the wilderness into a city called Ephraim and there continued with his disciples 54. N. Christ yet fled from persecution and spent most of the three years and a half of his publick Ministry among remote poor people in Galilee or near the Wilderness N. Qu. It 's strange that Matthew Mark and Luke say nothing of this great Miracle Ans 1. No one was to say all but altogether to say sufficient 2. And John tells us that even altogether have said but little of all that Christ said and did but only so much as should be enough to convince unbelievers Qu. Where was Lazarus's soul while he was dead If in heaven was it not a wrong
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
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
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
by reciting them preceptively And so they bind all Christians now as the Law of Nature and the Law of Christ 4. God by giving the Jews their Laws gave us Directions to know in the like Cases what is equal or wrong to us 5. But formally as it was Gods Law delivered by Moses to the Jews it binds not us and it 's done away For 1. It never as such bound any but the Jews and the few Proselytes among them For it was never promulgated to the World And even the Decalogue was Political and all made for that Common-wealth And all the World was never bound to turn Jews nor to dwell or come into a remote Country no bigger than half England 2. The Jews own Commonwealth is dissolved and so are their peculiar Laws 3. The Apostle expresly saith That the Law written in Stone that was glorious is done away ver 7. 11.13 compared 4. Moses was no Ruler or Mediator to the whole World 5. If one part of Moses Law as such bind then all of it bindeth a quatenus ad omne and so we must turn Jews 6. Paul expresly nameth Sabbaths as abolished that is A Day of Ceremonial Rest which the Fourth Commandment ordaineth as a Type of Spiritual Rest by Christ The Sum is That we are bound to the Law commonly called Moral as it is the Law of Nature and of Christ but not formally as the Law given the Jews by Moses or as written in Stone CHAP. IV. 1. THerefore seeing we have this ministery as we have received mercy we faint not 1. Therefore having received a more honourable Ministry than that of Moses Gods Mercy encourageth us and keepeth us from faâ—nting in our Labours and Sufferings 2. But have renounced the hidden things of dishonesty not walking in craftiness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God 2. But have renounced those things which cannot endure the Light lest they should be shamed but are craftily carried on in the dark nor do we use deceiving Arts in handling the Word of God but in the open Light by Evidence of Truth we expose our selves to trial and expect Success 3. But if our gospel be hid it is hid to them that are lost 3. So that if our Preaching be not yet understood and believed it is not for want of our clear Delivery but from the miserable Case of lost uncapable Hearers 4. In whom the God of this world hath blinded the minds of them which believe not lest the light of the glorious gospel of Christ who is the image of God should shine unto them 4. Because the Devil by the love of worldly things ruling the Hearts of worldly Men hath blinded them that they may not believe the Gospel and see that Glory which shineth in Christ who is the Image of God 5. For we preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake 5. It is not our selves that we commend by preaching to you or set up for you to believe in but it is Christ Jesus the Lord else indeed our Ministry were inglorious and we only manifest our selves to be faithful Servants for your Salvation by Christ who hath called us hereto and whose Glory we proclaim 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 6. For God who by his Word created Light hath shined by Spiritual Light into our Hearts giving us that Knowledge of God which gloriously appeareth in the Person Doctrine and Works of Christ which he commandeth us to communicate to others 7. But we have this treasure in earthen vessels that the excellency of the power may be of God and not of us 7. But we that are thus trusted and honoured of God are our selves poor frail afflicted Mortals that it mâ—y appear that it is by the Power of God and not of Men that the Gospel prospereth 8. We are troubled on every side yet not distressed we are perplexed but not in despair 9. Persecuted but not forsaken cast down but not destroyed 8 9. We are many ways troubled but not brought to any extreme distress in straits but not in despair persecuted by Men but not forsaken of God cast down low and yet upheld and not destroyed 10. Always bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body 10. We still bear in our Bodies a memorative Conformity to our suffering dying Lord that our delivered Bodies also might have some conformity to his Life by whom we live and whom we preach 11. For we which live are alway delivered unto death for Jesus sake that the life also of Jesus might be made manifest in our mortal flesh 11. For we that yet live are in continual danger of death by Persecutors for Jesus sake that we might be Emblems of Christs Resurrection and Life and a Proof that he liveth who preserveth us while we preach that blessed Life which he possesseth and hath purchased and promised 12. So then death worketh in us but life in you 12. So that in our Sufferings Christs Death is resembled but his Life in your Conversion and Preservation 13. We having the same spirit of faith according as it is written I belived and therefore have I spoken we also believe and therefore speak 13. But we have the sâ—me Spirit of Faith as you have and therefore say with David That we speak because we believe 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you 14. For he that raised up Christ shall raise us up both from our Sufâ—erings and Death and present us with you who are the Bâ—essings of our Labours 15. For all things are for your sakes that the abundant grace might through the thanksgiving of many redound to the glory of God 15. For it is for you that we suffer and labour and are preserved that as many have the Benefit so God may be glorified by the Thanksgiving of many 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day 16. Therefore we are not tired in our Labour or Suffering but while our Bodies suffer and perish our Souls receive daily new Supplies of Strength and Comfort 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 17. For all our Sufferings for Christ and Bodily Afflictions are very tollerable and light and so short as to be but as for one moment and so gainful that they are the Means appointed to procure us a Crown of Glory which is weighty and of exceeding Worth and Everlasting 18. While we look
not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal 18. For we intend no worldly End nor fix our Eyes and Mind on these transitory things which now are here seen but on the Glory and Kingdom which is unseen For the things which are seen are temporary mutable and fly away and therefore are not to be much regarded but the things which are now to us unseen are unchangeable and everlasting CHAP. V. 1. FOr we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens 1. For by Faith we know that if our Bodies which are as a Tent or Tabernacle to the Soul were dissolved we have in the Heavens a Building of Gods providing for the Blessed not like our Houses here made by Man but Celestial and Everlasting Nâ—te 1. That Faith is a sort of Knowledge We knâ—w what God saith is true and we know this to be his Word 2. That our Happiness will not be only in the New Earth and at the Resurrection but it is a Dwelling in Heaven now existent and such as shall be everlasting And therefore no hope of Christs Reign on Earth should take down our Hopes and Desires of Heaven 2. For in this we groan earnestly desiring to be cloathed upon with our house which is from heaven 3. If so be that being clothed we shall not be found naked 2 3. For in this Body we are under a constant uneasiness which maketh us groan with earnest desire to be better cloathed even with the Incorruptible Celestial Glory For when Death unclotheth us we shall not be found naked and destitute or as some expound it So be it we be not found as Adam naked in our Guilt when we enter into the future State 4. For we that are in this tabernacle do groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of life 4. For our Burdens in this Body are so great as make us groan not that we desire Death as Death or to be unhoused or without Cloathing to the Soul but we would be better clothed with a Heavenly Glory that that which is Mortal may be swallowed up by Immortal Glory 5. Now he that hath wrought us for the self-same thing is God who also hath given unto us the earnest of the Spirit 5. And we have good Evidence for the certainty of this Hope For God himself who doth nothing in vain hath made and formed us hereunto It is he that gave us Immortal Souls and Faculties to prepare for a better Life And it is he that hath redeemed us to it and hath promised it and provided and commanded us the Means that lead to it and hath given us by his Spirit those holy Affections Desires and Endeavours which are the Earnest of it and which he will not frustrate 6. Therefore we are always confident knowing that whilst we are at home in the body we are absent from the Lord 7. For we walk by faith not by sight 6 7. Therefore we go on in the Confidence and Boldness which beseem Believers being above the Fear of Death knowing that while we dwell here in these Bodies we are absent from the Glory where God is fully manifested to the Blessed For it is not things seen which are the Motives Hopes and Comfort of our Lives but it's things believed and unseen 8. We are confident I say and willing rather to be absent from the body and to be present with the Lord. 8. I say we are bold and comfortably confident in all our Labours and danger of Death and rather willing to go from the Body and to be at home or present with the Lord. 9. Wherefore we labour that whether present or absent we may be accepted of him 9. Whether we shall yet live or die we leave to God but it 's our earnest desire care and labour that whether we live here or die or whereever we are we may please God and be accepted by him 10. For we must all appear before the judgment-seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or bad 10. For we must all appear at the Judgment-seat of Christ where all that we have done will be brought to light and every Man shall be sentenced and rewarded according as he hath lived and done in the Body whether it be good or evil according to that Law which pardoneth penitent Believers 11. Knowing therefore the terrour of the Lord we perswade men but we are made manifest unto God and I trust also are made manifest in your consciences 11. It is the knowledge of the Terrours of the Lord and how woful it will be to be found there unjustified under Guilt and sentenced to Damnation which causeth us to make so much ado in the World to persuade Men to believe and repent that they may be saved And God that knoweth our Hearts and Ways will justifie us herein and I hope so do your convinced Consciences 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart 12. I say not all this to get your Praise by my self-commendation but to give you the Matter of Answer to them that would draw you from the Truth by drawing you into a disesteem of us that were your first Teachers and by boasting of themselves by outward appearances without an answerable inward Worth 13. For whether we be besides our selves it is to God or whether we be sober it is for your cause 13. And if any tell you that our Zeal is but crazed Melancholy as Festus thought of Paul it is in obedience to Gods Command and for his Work and Glory and dare any accuse this of Madness And if we be thought to do it soberly it is not for our Glory but for your Stability and Safety 14. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead 15. And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again 14 15. If any think we are too zealously transported let them know that the greatness of Christs Love to us and ours to him constraineth us and will bear no cold Indifferency For we have cause to judge that they are great things which our Redemption intimateth even that Christ who died for all found all Men dead in Sin and Misery and that he therefore redeemed them by his Death that they who are recovered by him should not hereafter live to themselves but to him that died for them and
Congregation being but in one place at one time And so that there was no Bishop that governed Presbyters nor any Presbyters subject to Bishops but onely to Itinerant Apostles So that all that remaineth in controversie will be Who instituted this middle Order of Presbyters after Scripture times and Quo jure and How it 's proved that they had Power so to do 3. I thank my God upon every remembrance of you 4. Always in every prayer of mine for you all making request with joy 3 4. Whenever I remember you it is with thankfulness to God and in all my Prayers for you I do it with joy 5. For your fellowship in the gospel from the first day until now 5. For the hearty Communion and Communication in and for the Gospel which you have exercised from the first day of your Conversion until now 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ 6. Not doubting but God who hath been the Author of this good Beginning will carry it on till you are presented perfect in the day of the coming of Christ 7. Even as it is meet for me to think this of you all because I have you in my heart in as much as both in my bonds and in the defence and confirmation of the gospel ye all are partakers of my grace 7. It is meet that I think this of you all for you have a great room in my Heart because in my Bonds and Sufferings and in all that we do for the defence and confirmation of the Gospel you have manifested the same Grace and by your Communication and Cooperation have your part in the Blessing and Reward of my Ministerial Grace and Labours 8. For God is my record how greatly I long after you all in the bowels of Jesus Christ 8. For God is my Witness with what earnest Love I long for your Welfare even with that Love which Christ hath kindled in me for his own sake who loveth you 9. And this I pray that your love may abound yet more and more in knowledge and in all judgment 9. And my Prayer for you is That you may increase and abound in holy Love to Christ and his Gospel and each other and in all spiritual Wisdom and discerning Judgment 10. That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ 10. That you may yet more grow up in the Approbation and Love of the excellent things of Christian Faith and Life and Hope and may be sound and sincere in Faith and Life without warping in Judgment or scandal in Practice till the Day of Judgment 11. Being filled with the fruits of righteousness which are by Jesus Christ unto the glory and praise of God 11. And that you may abound with all that Righteousness towards God and Man which is the true Fruit of Faith and of the Spirit by which you may praise and glorifie God 12. But I would ye should understand brethren that the things which happened unto me have fallen out rather unto the furtherance of the gospel 12. I think meet to give you notice lest misinformation discourage you that my Imprisonment and Sâ—fferings have not hindered but furthered the Gospel 13. So that my bonds in Christ are manifest in all the palace and in all other places 13. For my Imprisonment for Christ hath but made me and consequently my Preaching to be known in the Court and Places of Judicature and abroad to others 14. And many of the brethren in the Lord waxing confident by my bonds are much more bold to speak the word without fear 14. And the Example of my Patience Boldness and Success in Suffering hath emboldned many of the Brethren confidently without fear to preach and profess the Gospel 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach Christ of contention not sincerely supposing to add affliction to my bonds 17. But the other of love knowing that I am set for the defence of the gospel 15 16 17. There be some here at Rome and elsewhere that because I reprove them for Judaizing by obtruding the Law and Ceremonies of Moses on the Gentiles and such other Causes are quarrelsom with me and seek Defamation and while they preach Christ it is with the mixture of Spleen and Bitterness against me and in an envious striving and reproachful manner against me and such as I who conform not to their Ceremonious Impositions Thus some preach the same Christ that I do but contentiously and not in sincerity and love and meekness but to add to my Bonds the Affliction of Mens Contempt and Disaffection to turn the Hearts of People from me and my Ministry But there are others that preach in Christian Love and carry it with Kindness toward me knowing that I am called to propagate and defend Christs Gospel and that it 's it that I suffer for and not for my Fault and Errour as the other would persuade the People 18. What then notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce yea and will rejoyce 18. But though some seek Preeminence and their own Honour and Interest and envy me and join too much self-seeking with the Preaching of the Gospel and do it not with the Love and Sincerity that they ought yet every way Christ is preached and I therein rejoice yea and will rejoice Note 1. That they mistake who think Paul speaketh of the Preachers of false Doctrine in any great Point for he would not rejoice in that It is but preaching with corrupt Passions and Purposes perhaps for little Differences in a splenetick manner contrary to Love and Peaceableness 2. Paul here entreth his professed Dissent both against Church-Tyranny that would forbid those to preach that cross them and their Opinions or interest and against those Separatists who cry down the Ministry of those that are faulty in tolerable things yea that cross them and their Way 19. For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ 19. For I doubt not but even this accumulating Affliction on me by envious Brethren with Heathen Persecutors shall through your Prayer and Christs Spirit all turn to good and but further my own and other Mens Salvation 20. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my body whether it be by life or by death 20. For as it is my earnest expectation so it is my comfortable hope that whether it be by my Life or Death all that befalls my Body shall be to the honour of Christ and then I have my End 21. For to me to live is Christ and to
of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God 10. That you may live suitably to your professed Faith sincerely obeying and pleasing God in all things which is your Worthiness in a Gospel-sense bringing forth the Fruits of all sorts of Good Works and increasing in the Knowledge or acknowledging of God 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness 11. Note 1. The glorious Power of God appeareth in his Servants Strength 2. The Strength of Christians appeareth most in suffering long and patiently for Christ with joy and not in overcoming Men by Strength 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light 12. Note 1. The Inheritance of the Saints is in the State and World of Light that is of Vision and Glory 2. Gods way of bringing Men to this Glory is by fitting them for it now by Holiness 3. This is the Gift which obligeth us to the greatest Thankfulness to God 13. Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son 13. Note The World is divided into two Societies One under the Power of Darkness that is Satan the Prince of Darkness who leads Men by the way of Ignorance Errour Unbelief and Lies to the utter Darkness of Misery The other is the Kingdom of Christ led by him who is the Light of the World by Truth Knowledge and Faith to the Heavenly Light 2. When Men are truly converted to Christ they are initially delivered from the Power State and Way of Darkness into the Kingdom of Christ and Light 14. In whom we have redemption through his blood even the forgiveness of sins 14. Note Christs Blood is the Price of our Redemption and Remission of Sin is much of the Collation and Application Redemption signifieth Deliverance from Bondage 15. Who is the image of the invisible God the first-born of every creature 15. In whose Humane Nature Doctrine and Works the Invisible God whose Image he is is manifested to Man and who in his Divine Nature was begotten of the Father before any Creature was made even from Eternity and in his Person as God-Man is most Excellent and is Lord of all This First-born numbreth him not with Creatures but sets him above them 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and for him 17. And he is before all things and by him all things consist 16 17. By him as God were all things created and for him and he is from Eternity before them all and by him they are upheld in being Note 1. Some by things in Heaven and Earth and Thrones Dominions c. understand onely Jews and Gentiles and the Powers of Men But this forced Exposition is groundless it being certain that all Heavenly Powers and Orders were created by the Eternal Word and Paul being here extolling his Magnificence why should we feign him to leave out the highest Part which he so plainly expresseth That Celestial Spirits have potent Superiority both over us and one another is no doubt II. The ancient Churches and Hereticks had so great Contentions about the right Notions of the Nature and Person of Christ and with such dismal Effects as maketh many Lovers of Peace to wish that such Points had been handled more cautelously reverently and peaceably Four notable Opinions there be about the Natures and Person of Christ 1. The Orthodox hold That he hath onely two Natures in one Person the Divine and Humane And of these the subtle Philosophers say that the Humane Nature is no part of his Person but an Adjunct because God cannot be a Part. But others avoid this as dangerous 2. The Arians think Christ is but a Creature but is a Superangelical Spirit the first created by whom God made all the rest and that he assumed the Humane Nature and may be well called God but not as the Father is nor of the same Substance And so that he hath two Natures Superangelical and Humane Of these 1. Some think that the Superangelical as a Soul assumed onely a Humane Body And 2. Some that he assumed a Soul and Body 3. A third sort say Christ hath three Natures 1. The Divine producing by Emanation the first created Superangelical Nature united to it self and by it creating all other things and both these Natures in the fulness of time assuming the Humane Nature entire say some and a Body Onely say others 4. The last and worst is that of the Socinians that count Christ a meer Glorified Man This Text seemeth to speak but the first though the Favourers of the third think it is for them and that other Texts are so also They think it was not onely the Divine Nature but the Superangelical which appeared to Abraham Moses c. in a visible Body before the Incarnation And by asserting these three Natures in Christ they would reconcile the Orthodox and the Arians The Controversies also whether Christ be two Persons or but one and have two Wills and Operations or but one and whether it may be said That Mary was the Mother of God and that one of the Trinity was crucified c. did grievously rend the Church of which I have spoken elsewhere and plainly shewed in what sense Christ is two yea many Persons relatively and in what sense but one and in what sense his Wills are two and in what sense but one 18. And he is the head of the body the church who is the beginning the first-born from the dead that in all things he might have the preeminence 18. And he is now the Head both by Government and quickning Influence of the Church which is his Body Politick and united to him incomprehensibly the Spring of Life to us and the first that rose from Death to glorious Immortality triumphantly by his own Power by whom it is that we live and shall be raised For in all things he is Highest above all Creatures 19. For it pleased the Father that in him should all fulness dwell 19. For it seemed good to the Father that Jesus Christ should be filled with all Created Perfection as well as he hath Divine Perfection and be the Spring and Treasure of all Good as the Head over all things to his Church and the Universal Administrator 20. And having made peace through the blood of his cross by him to reconcile all things unto himself by him I say whether they be things in earth or things in heaven 20. And having accepted his Sacrifice on the Cross for a general Attonement and Propitiation by him to reconcile the guilty sinful and cursed World to him so far as that their Guilt and Enmity should not hinder
on Earth it will rightly guide all the actions of thy heart and life but if thy judgment be blinded in this great affair it will misguide thy love thy choice and all the tenor of thy life If thy judgment then be blind which must guide thee what a miserable erroneous wretch wilt thou be and how dismal will that errour prove 24. No man can serve two masters for either he will hate the one and love the other or he will hold to the one and despise the other ye cannot serve God and mammon 24. And take heed of the self deceit of Hypocrites who flatter themselves with the hope of having a treasure both on Earth and in Heaven resolving to keep and prefer this world while they can keep it and hope that Heaven will be a reserve when they can keep the world no longer and so they will be as Religious as will stand with their fleshly wordly interest But I tell you no man can serve two such contrary Masters He will love one better than the other or obey and serve one to the neglect and injury of the other You cannot love and serve God as God and yet love and seek worldly wealth and prosperity as your most beloved trusted treasure God will not stoop to the world therefore the world must in your esteem and choice stoop to God and be used for him 25. Therefore I say to you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the life more than meat and the body than rayment 25. Therefore take this as my special warning Wholly trust God for life and all the concerns of life and shew not your selfishness and worldly love by beâ—ng distrustfully anxious or sollicitous for meat and drink and cloaths If you know not which way to get them God knows which way to give them Your Lives and Bodies are his gift and in his power and did he give you these and cannot you trust him for food and cloathing 26. Behold the fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not much better than they 26. You see that God feedeth the many sort of Fowls that make no store-houses or provision for time to come And God that made you better than they will not neglect you 27. But which of you by taking thought can add one cubit to his stature 27. Study your duty and use just means while you trust on God But your self-troubling distrustful care and thoughtfulness is but unprofitable self-vexation All your care cannot make you any taller of stature nor keep your bodies from decay or death 28. And why take ye thought for raiment Consider the lilies of the field how they grow they toil not neither do they spin 29. And yet I say to you that even Solomon in all his glory was not arrayed like one of these 30. Wherefore if God so cloath the grass of the field which to day is and to morrow is cast into the oven shall he not much more cloath you O ye of little faith 28 29 30. And why do you distrustfully care for cloathing You see the Lilies of the field that neither sow nor spin have yet a more beautifull flower than Solomons most splendid Ornaments could match And doth God so cloth these and other Plants with beauty and sweetness and are you so distrustfull and weak in Faith as to fear that he will neglect you Note That Christ here neither blameth Sowing Spinning or other meet labour nor would have it done imprudently and carelesly much less doth he approve on aâ— idle slothful life on pretence of trusting God Six days must we labour and not eat the bread of idleâ—e Paul saith He that will not work when he can 〈◊〉 him not eat Idleness corrupteth Body and Soul Such Care as we must take to feed and cloath the Poor such at least we may take for our selves But 31. Take no thought therefore saying what shall we eat or what shall we drink or wherewithall shall we be cloathed 31. Therefore when you have done your duty trust God and do not with murmuring or self-troubling distrustfully say whence shall I have food and rayment 32. For after all these things do the Gentiles seek For your heavenly Father knoweth that ye have need of all these things 32. This is the practice of the Heathens who fear and complement their Idol Gods but cannot trust them for what they want but by self-trusting and self-seeking are drowned in worldly love and care But your Heavenly Father is far better acquainted with all your wants than you are and doth not disregard them 33. But seek ye first the kingdom of God and his righteousness and all these things shall be added unto you 33. But I make this promise which you may boldly trust see that you seek first Gods Kingdom of grace and glory and that Righteousness Relative habitual and actual to which through Christ he hath promised acceptance and salvation seek these I say before all worldly prosperity and fleshly interest with your chief and predominant Esteem Choice and Endeavour and then all bodily things shall be given in as additions to the greater blessings so far as God seeth them fit for you and you for them for Godliness hath the promise of this life and of that to come 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evil thereof 34. Therefore Beg of God your daily bread in saith and in the use of honest labour but take no distrustfull troubling careful thoughts for the time to come It will be care enough to morrow to take notice of to morrows wants and to do to morrows work Every day hath its own duty and difficulty and sufferings must be expected Do not anticipate them and take to day the trouble on your self by care and fear which belongs to the time to come The burden and troubling part by such sufferings as you must expect will come time enough and a days sense of the suffering is enough for one days evil or burden Preparatory notice of death and suffering is usefull but should we foreknow all the particular sufferings that are to come on us it would but overwhelm us by an untimely suffering every day by fear and care of all that which we should suffer but by little tolerable parcels while every day hath its own proportion CHAP. VII JUdge not that ye be not judged 2. For with what judgment ye judge ye shall be judged and with what measure ye mete it shall be measured to you again 1 2. Make not your selves judges of other men and their actions without a just call and be not censorious medlers nor hold severe condemners of others without proof and beyond cause For
can afford O how many do that daily indeed which they durst not do by an express bargain with the Devil 27. For the Son of man shall come in the glory of his Father with his angels and then he shall reward every man according to his work 27. Believe it I shall come at last in Judgment in Divine Glory attended by Angels and then I will reward those that were faithful to me or perfidious and all men according to their works therefore whatever you suffer now propare for the judgment of that day 28. Verily I say to you There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom 28. And I tell you least you think this my coming in Glory to judgment incredible that some here shall live to see a visible representation of that my glorious appearing Note That this is meant of his transfiguration the addition of it in the several Evangelists sheweth Nor is Dr. H. his reason against it from the former verse of any force it being not the same coming that is here spoken of but its representation CHAP. XVII 1. ANd after six days Jesus taketh Peter and James and John his brother and bringeth them up into an high mountain apart 2. And was transfigured before them and his face did shine as the sun and his rayment was white as the light 1 2. And as Christ had promised them a glimpse of his Kingly Glory so within six days he performed it to Peter James and John whom he selected for peculiar favours in a high mountain he was transfigured into a glorious appearance his face shining like the Sun and his raiment like light Note Christ would have this help of sense to confirm their Faith Of this transfiguration I have written at large in a Book called My Dying Thoughts 3. And behold there appeared to them Moses and Elias talking with him 3. Note 1. Moses whose body was buried and Elias whose body was but changed appeared alike 2. The chief Legislator and chief Prophet appeared to shew that the Law and the Prophets did but lead to Christ 3. Did not the departed Saints live after death they could not appear in Glory 4. They talked with Christ of his sufferings at Jerusalem 5. Either Christ told the three Disciples who they were or their own appearance shewed it 6. How much better company is above than here 4. Then answered Peter and said to Jesus Lord it is good for us to be here if thou wilt let us make here three tabernacles one for thee and one for Moses and one for Elias 4. Note 1. We are apt to desire more of Heaven on earth than God will allow But not so apt to desire to go by death to that glory where it is Fain we would have it come down to us 2. A glimpse of glory is enough to rap a Soul into extasie 3. We know not what we say when we talk of felicity in Tabernacles on earth 4. A glimpse of glory will make us out of love with worldly company and vanity How loth then would the Souls in Heaven be to come down 5. While he yet spake behold a bright cloud over-shadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him 5. Note 1. Heavenly inhabitants must not stay on earth nor Heavenly visions and raptures be here long or frequent 2. God again owned his Son by a voice from heaven as perfectly Righteous and as pleasing him by mans redemption and reconciling us to him and teaching the doctrine which is pleasing to him 6. And when the disciples heard it they fell on their faces and were sore afraid 6. Note The voice of God even when he speaketh mercy is enough to humble and prostrate man 7. And Jesus came and touched them and said Arise and be not afraid 7. N. It is Christ that must raise our troubled and humbled Souls from our dejectedness and fear 8. And when they had lift up their eyes they saw no man save Jesus only 8. Note Christ will stay with us when Moses and Elias will not nor are earthly comforts durable 9. And as they came down from the mountain Jesus charged them saying Tell the vision to no man till the Son of man be risen again from the dead 9. The reason is before mentioned After the resurrection was the fittest season 10. And his disciples asked him saying Why then say the scribes that Elias must first come 10. Why say the Jewish Doctors that Elias must come before the Messiah if this was he that we saw 11. And Jesus answered and said to them Elias truly shall first come and restore all things But I say to you that Elias is come already and they knew him not but have done to him whatsoever they listed likewise also shâ—â—l the Son of man suffer of them 13. Then 〈◊〉 disciples understood that he spake to the 〈◊〉 John the Baptist 11. c. It is 〈◊〉 that is said out of Mal. that Elias must come but it was John that was meant under the name of Eâ—ias 〈◊〉 â—â—ey knew not but killed him while they looked for him and so they will do by me 14. And when they were come to the muâ—◠〈◊〉 there came to him a certain man knâ—â—â—â—g down to him and saying 15. Lord have â—ercy on my son for he is lunatick and sore vexed for oft times he falleth into the fire and oft into the water 16. And I brought him to thy disciples and they could not cure him 14. N. By Lunatick is meant one that had the Epilepsie or some such disease upon the change of the Moon A real disease of which yet the Devil was the executioner and further joyned with it extraordinarily 17. Then Jesus answered and said O faithless and perverse generation how long shall I be with you how long shall I suffer you bring him hither to me 17. It is long of your own unbelief and perverseness that they could not cure him how long shall I work miracles among you before you will believe will you drive me from among you by your unbelief to go to others N. This seemeth plainly spoken to the man of himself and such others and not as some say to the disciples 18. And Jesus rebuked the devil and he departed out of him and the child was cured from that very hour 19. Then came the disciples to Jesus apart and said Why could not we cast him out 20. And Jesus said to them Because of your unbelief 18 c. Your unbelief as well as the mans was that which hindred you you are all therein to be blamed 20. For verily I say to you If ye have faith as a grain of mustard seed ye shall say to this mountain Remove hence to yonder place and it shall remove and nothing shall be impossible to you 20. For if you have the least
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
much worse and averse to Faith 32. The men of Nineve shall rise up in the judgment with this generation and shall condemn it for they repented at the preaching of Jonas and behold a greater than Jonas is here 32. See Matth. 12.42 33. No man when he hath lighted a candle putteth it in a secret place neither under a bushell but on a candlestick that they which come in may see the light 33. God would not have us hide his Truth much less silence it by Diabolical Persecution 34. The light of the body is the eye therefore when thine eye is single thy whole body is full of light but when thine eye is evil thy body also is full of darkness 34. The Light of Man is his true Understanding As that is so is the man a Child of Light or of Darkness 35. Take heed therefore that the light which is in thee be not darkness 35. Take heed lest that Understanding be ignorant or erroneous 36. If thy whole body therefore be full of light having no part dark the whole shall be full of light as when the bright shining of a candle doth give thee light 36. See Mark 6.26 37. And as he spake a certain Pharisee besought him to dine with him and he went in and sat down to meat 38. And when the Pharisee saw it he marvelled that he had not first washed-before dinner 37 38. See Matth. 7.3 Maâ—th 15.2 39. And the Lord said unto him Now do ye Pharisees make clean the outside of the cup and the platter but your inward part is full of ravening and wickedness 40. Ye fools did not he that made that which is without make that which is within also 41. But rather give alms of such things as you have and behold all things are clean unto you 39 40 41. True Cleanness is to be acceptable to God Be charitable and liberal and your meat will be clean to you 42. But wo unto you Pharisees for ye tithe mint and rue and all manner of herbs and pass over judgment and the love of God these ought ye to have done and not to leave the other undone 42. See Matth. 23.23 The Love of God and Justice with Men are far greater matters than religious Rites and Ceremonies or Church-Orders God's Laws are some far greater than others though none to be violated 43. Wo unto you Pharisees for ye love the uppermost seats in the synagogues and greetings in the markets 44. Wo unto you scribes and Pharisees hypocrites for ye are as graves which appear not and the men that walk over them are not aware of them 43 44. Note Hypocrisie is Pride covered with formal Ceremonious shews of Religion sometime unknown to the Hypocrite himself 45. Then answered one of the lawyers and said unto him Master thus saying thou reproachest us also 46. And he said Wo unto you also ye lawyers for ye lade men with burdens grievous to be born and ye your selves touch not the burdens with one of your fingers 45 46. Note 1. Bad men can bear guilt but not reproach for it 2. Strict Doctrine condemneth looâ—e and guilty Preachers 47. Wo unto you for ye build the sepulchers of the prophets and your fathers killed them 48. Truly ye bear witness that ye allow the deeds of your fathers for they indeed killed them and ye 〈◊〉 their sepulchers 47 48. See Matth. 23 3â— Hâ—â—ocrites glory â—n the names and honour of dâ—ad 〈…〉 and Saints and kill the living 49. Therefore also said the wisdom of God I will send them prophets and apostles and some of them they shall slay and persecute 50. That the blood of all the prophets which was shed from the foundation of the world may be required of this generation 49 50. Your Fore-fathers sins and yours shall be revenged on you shortly 51. From the blood of Abel unto the blood of Zacharias which perished between the altar and the temple verily â— say unto you it shall be required of this generation 52. Wo unto you lawyers for ye have taken away the key of knowledge ye entred not in your selves and them that were entring in ye hindred 51 52. Note The just description of a wicked Clergy 53. And as he said these things unto them the scribes and the Pharisees began to urge him vehemently and to provoke him to speak of many things 54. Laying wait for him and seeking to catch something out of his mouth that they might accuse him 53 54. Their wrath set their wits on work to ensnare him CHAP. XII 1. IN the mean time when there were gathered together an innumerable multitude of people insomuch that they trod one upon another he began to say unto his disciples first of all beware ye of the leaven of the Pharisees which is hypocrisie 1. Note He disswadeth none from joyning with them in any good or hearing the Law from them but to avoid their Hypocrisie and ceremonious covers of iniquity joined with malice against Christ 2. For there is nothing covered that shall not be revealed neither hid that shall not be known 3. Therefore whatsoever ye have spoken in darkness shall be heard in the light and that which ye have spoken in the ear in closets shall be proclaimed upon the house tops 2.3 Trust not to Secresie and Deceit for all secret sins shall be opened at the last Note O how many will that day shame It is our wisdom by due confession to take shame sooner to our selves 4. And I say unto you my friends Be not afraid of them that kill the body and after that have no more that they can do 5. But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you Fear him 4 5. I give it you as the most friendly counsel Take heed of too much fear of man lest it cause you to betray your Souls They can but kill the Body The Soul overliveth it and man's welfare or misery is after death Persecutors or Tyrants cannot reach or hurt you after death But as you love your selves fear God whose Justice will be executed on the ungodly after death and when he hath taken away their Souls will cast them into Hell Again I say be sure to fear him 6. Are not five sparrows sold for two farthings and not one of them is forgotten before God 7. But even the very hairs of your head are all numbred fear not therefore ye are of more value then many sparrows 6 7. God's Providence extendeth to a Sparrow and to the smallest creatures for he is omnipotent and all-sufficient and maintaineth all and much more to you There is not an hair of your heads not-caused not known and not regarded by him And doth he disregard your lives or welfare whom he hath raised above the rank of Brutes Note God is as sufficient for every creature and event as if he had but that one to mind 8. Also
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 the remnant of carnalitie that I am not sinless and free from all culpable infirmities God will not impute that to me which I hate and is contrary to the bent of my Heart and Life so much as that which I love and live for 21. I find then a law that when I would do good evil is present with me 21. I find then in my Carnal part an inclination which is as a contradicting Law which striveth so much against the Law of God that I oft sin contrary to my predominant Will and when I would be sinless and perfect yet I cannot 22 23. For I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members 22 23. For I delight in the Law of God after the inward man which is the bent of my Mind and Will But my corrupt sensual inclination is like a contrary Law which warreth against my Judgment and Will and like a Captive I am brought by it under a necessity of sinning so far as that my obedience is imperfect and so unjustifiable by the Law of Works as in the unregenerate sin doth reign 24. O wretched man that I am who shall deliver me from the body of this death 24. So far am I then from being justified by this Law that while it calleth for more perfect obedience to its hard and numerous precepts than my sinful Soul can perform and so condemneth me it doth but shew me how bad and miserable I am and make me cry out O wretched Man who shall deliver me from this sinning deadly flesh 25. I thank God through Jesus Christ our Lord. So then with the mind I my self do serve the law of God but with the flesh the law of sin 25. But as I have told you of my misery by nature under the Law I will tell you of my remedy I rejoice in thankfulness to God that hath abrogated the Law and sanctified my nature by Jesus Christ And so I conclude that my renewed Mind and Will so desireth perfection that I would be sinless and keep all the Law which God shall impose and continue but my fleshly inclination maketh this sinless perfection too hard for my attainment and therefore I cannot be justified by so hard and rigorous a Law ANNOTATIONS THough Expositors are much disagreed whether St. Paul here describe a Man Unregenerate under the meer Law or an Imperfect Man how sincere soever yet no such Doctrinal Controversie dependeth on this Difference as the Ignorant and Contentious do imagine For they that think that he describeth the Case of a carnal Legallist or Jew suppose that he speaketh of their committing against knowledge and uneffectual wishes the reigning Sins called Mortal and live an ungodly Life and that It is not I but sin signifieth onely My superiour Faculties have some uneffectual reluctancy and are convinced that the Law is good And that by Captivity to the law of sin is meant a slavish Life of predominant Sensuality And doubtless such there are of whom all this is true And those that think that he speaketh of himself even in his Regenerate state and so of all Men do think that it is not a Life of Wickedness or Mortal Sin that he describeth nor a Captivity to it but unavoidable Imperfection called Venial Sin to the same sense as St. John saith If we say that we have no sin there is no truth in us And that It is not I but sin signifieth but that a Man shall be accounted and judged by God according to what is predominant in his Mind Will and Life And I most incline to this Exposition 1. Because the other seemeth forced which must not be received without necessity 2. Because the Apostle is not onely proving that the Law will not justifie an unregenerate legal Jew but that it will justifie no Man how good soever 3. And I do not believe that the unregenerate can truly say as he I delight in the law of God and to will is present with me and I my self in mind serve the law of God 4. Many Passages are plainly applicable to Paul in his Christian state CHAP. VIII 1. THere is therefore now no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit 1. It is not then the Law that justifieth us But â—ath in Christ and all that are in him are acquit 〈◊〉 the curse and condemnation of the Law and also of the Law of Nature for their sin is pardoned and they are regenerate and live not now after the fleshly inclination or Law but under the Spiritual Law of Grace by a spiritual inclination wrought in them by the Holy Ghost which is given them by Christ 2. For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death 2. For the Covenant of Grace which giveth the Spirit and the Spirit so given me by Christ being not a killing but a quickening Law giving me internal and Spiritual Life and Title to Eternal life hath made me free from the Power and Rule of my Carnal Inclination and from the Obligation and Condemnation of Moses's Law 3. For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh 3. For when the meer Law could neither justifie nor Regenerate us because our fleshly pravity was uncapable hereof God sending his own Son in flesh like ours which is sinful though without sin as a Sacrifice for sin and example of perfect holiness thereby shewed his enmity to sin and began the holy enterprise of its destruction 4. That the righteousness of the law might be fulfilled in us who walk not after the flesh but after the spirit 4. That the true Righteousness which the Law was made to lead Men to might be found in us and the true ends of the Law obtained by us who live now by the Spiritual Principle and Rule and not by the Carnal Principle and Letter 5. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit 5. For the unregenerate who are under the Dominion of a Carnal Disposition though they may be under the terror of a threatning Law do still savour love and mind nothing so much as fleshly Interest and Pleasure But they whose Souls are renewed by the Holy Spirit and live by Faith on Spiritual Promises do mind love and seek most Spiritual welfare and felicity 6. For to be carnally minded is death but to be spiritually minded is life and peace 6. For the true state of misery called Death in the Soul which is the way to everlasting misery consisteth in its being turned from the love
the Judgment of others 1. It is certain that God never meant to restore the Jewish Politie under Moses's Law for that Law is abrogated by Christ and so that Politie It 's Jewish Contradiction of Christianity to expect such a Restoration 2. Much less will God ever confine the Church and Covenant of Peculiarity to the Jewish Nation and take it from the Gentiles and cease Catholicism 3. Nor will God restore and confine the Jews to their ancient Country in Palestine which being such a Country of Wales now barren and about half as big as England would be far from making them a People of eminent Glory in the World but rather contemptible in that respect 4. Nor hath God promised to make the Jews Lords and Rulers over the rest of the Nations of the Earth as the Carnal sort of them did expect 5. Therefore no other calling of the Jews can be expected but that they become Parts of the Catholick-Church 6. It seems to me by History that this is performed long ago the main Body of their Nation being turned to Christianity To which purpose consider these things 1. Myriads were converted in Judea by the Apostles 2. In all other Countries of the Roman Empire the scattered Jews had Synagogues to which the Apostles first Preached and where they first gathered the Rudiments of the Christian Churches 3. A vast Number of the unbelieving Jews were destroyed by Vespasian and Titus when Jerusalem was besieged and destroyed 4. Many more Jews were then converted when they saw God's Judgements executed on them and the Christians spared 5. Vast Numbers of the remainder of the Unbelievers were destroyed by Adrian and the Christians spared and many turned Christians then 6. Since then many have been converted by Solemn Disputes and many Jews become eminent Doctors in the Church 7. They were ever fond of their own Country and therefore we may suppose that as many as could lived there And it 's known that all Conquerours use to transplant only the Rich and Ruling Men and leave the Multitude of the poor Labourers to manure the Ground that it may yield them Tribute So did Nebuchadnezzar And so in England did the Romans Saxons Danes and Normans They left the Vulgar to possess the Land under them or else the Land would have been unprofitable to them It was the Rich and the Soldiers that they drove into Wales so that we are mostly of a British Off-spring Now it is known that in the Days of Constantine and the following Christian Emperours though no Country wholly turned Christian of a long time Judea turned as other Provinces did and had their Bishops and their Patriarch in Councils and proportionably rather more than in other Countries were Christians there So that Judea was Christian as other Provinces were CHAP. XII 1. I Beseech you therefore brethren by the mercies of God that ye present your bodies a living Sacrifice holy acceptable unto God which is your reasonable service 1. Now to make Application of all this Doctrine fore-written I beseech you as you have a due sense of Christ's offering himself a Sacrifice for our Sins and of the great Mercy of the Gentiles Salvation by Grace and of our deliverance from the Burdens of the Jewish Law those costly Sacrifices of Beasts being abrogated by Christ that you will resign and dedicate your selves to God and as a living holy Sacrifice give up your own Bodies wholly to him even to the Obedience of his Commands and to suffer what he calls you to even to death which will be better than a Sacrifice of Beasts even a reasonable holy acceptable Service of God 2. And be not conformed to this world but be ye transformed by the renewing of your mind that you may prove what is that good and acceptable and perfect will of God 2. And now you are called out of the World and made a Peculiar People to God conform not your selves to the sinful Practices of the World but be transform'd from your former Errours and Sins by the renewing of your Minds by Truth and Holiness that you may know by experience the Goodness of God's Ways to which you are called and the Greatness of his Love 3. For I say through the grace given unto me to every Man that is among you not to think of himself more highly than he ought to think but to think soberly according as God hath dealt to every man the measure of faith 3. And specially because that the proud over-valuing of Mens own Understandings and thinking that they know more than they do is the common Cause of Errours and Sins of Censures Divisions and Heresies in the Churches I do as an Apostle sent and taught of God admonish and charge you all every one to think humbly of himself and not to think your selves wiser or better than you are but with wise self-suspicion and consciousness of your Ignorance and great Imperfection to think soberly of your selves according to truth and to the degree of Faith and Wisdom given you of God 4 5. For as we have many members in one body and all members have not the same Office so we being many are one body in Christ and every one members one of another 4 5. For as the Members of the same Body have great diversity in Number and Office so we though many individual Persons make up one Body or Church in Christ the Head in whom we are united and are related to each other as Members of the same Body 6. Having then gifts differing according to the grace that is given to us whether prophecie let us prophecie according to the proportion of faith 7. Or ministry let us wait on our ministring or he that teacheth on teaching 6 7. Seeing it pleaseth God to give various degrees of Gifts according to the dispensation of his Free Grace and not to make all equal in Gifts or Office let all confine themselves to their Measure and Office and that let them faithfully execute Let those that are inspired to speak as from God by Prediction or Instruction speak what God hath revealed to them according to the proportion of their Revelation and Knowledge and no more and not pretend Special Revelation against the sealed Word of Faith Let those that are called to any Special Service for the Church perform their own Office faithfully therein And let those that are called to teach be faithful Teachers Neglect not your own part and invade not others 8. Or he that exhorteth on exhortation He that giveth let him do it with simplicity He that ruleth with diligence He that sheweth mercy with chearfulness 8. He that is to exhort Men to practise what is taught let him do it diligently for Mens corrupt Wills and Affections have need of excitation and Persuasion as well as their Understandings of Information He that giveth his own or the Churches let him do it sincerely and impartially He that is intrusted to govern Chruch or Family let him
than with punishing Power to delivet any offenders to Satan as Gods Executioner on their bodies CHAP. V. 1. IT is reported commonly that there is fornication among you and such fornication as is not so much as named among the Gentiles that one should have his fathers wife 1. It is not a doubtful Fame but a credible Report that there is such Fornication among you as Civil Heathens do abhor that one should have his Fathers Wife 2. And ye are puffed up and have not rather mourned that he that hath done this deed may be taken away from among you 2. And you have made light of it and not as sensible of the Sin and Shame bewailed it that he that is impenitent in this Sin may be cut off from your Society 3. For I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath so done this deed 4. In the name of our Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ 5. To deliver such an one unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 3 4 5. For though I be absent in Body yet present in Spirit I have by the Power given me by Christ determined already when you are assembled and my Spirit with you to deliver this Man to Satan by casting him out of the Church and leaving him to Gods Executioner to inflict destructive Punishment on his Body to bring him to Repentance for the saving of his Soul Note 1. That Paul himself was the Judge 2. Yet he would do it when they were assembled for Order to shew them what they should have done 3. That it was in a Church-assembly of Men present for holy Communion and not in a Lay-Court or a Consistory of the Pastors of other Assemblies who knew not the Man nor had any special Over-sight of him 4. That Satan is Gods Executioner on the Bodies even of Christians specially of Sins to Death The Church having then no Christian Magistrates was put to appeal to God to punish Capital Crimes miraculously 5. That yet this is to save the Sinner by Repentance as well as to be a Warning to others 6. Your glorying is not good Know ye not that a little leaven leaveneth the whole lump 6. You do not well to bear up such a Man in his Sin and to make light of it The whole Church so far as it 's guilty of such a Conniving or Consent is thus defiled with Guilt and may be tempted to the like Sin 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened For even Christ our passover is sacrificed for us 7. As the Jews when they kept the Passover were to cast all Leavened Bread out of their Houses so we assemble to commemorate the Sacrifice of Christ our Paschal Lamb. Purge out of your Assemblies the old Leaven of scandalous Sins that you may approve your selves a Society acceptable to God through Christ Note 1. That as Dr. Hammond observes out of Chrysostom and Theodoret there was a Tradition that this Offender was a Bishop 2. And the Assembly was to purge the Church of such a one whoever he was by forsaking him 8. Therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth 8. Therefore let our Christian Assemblies be kept as holy Feasts before God not with the Vices of our old Natural or Heathen State nor with the odious Leaven of Naughtiness and Wickedness but with the Unleavened Bread of Purity Sincerity and Truth 9. I wrote to you in an epistle not to company with fornicators 10. Yet not altogether with the fornicators of this world or with the covetous or extortioners or with Idolaters for then must ye needs go out of the world 9 10. I did indeed write to you before in this or some other Epistle to avoid Familiarity with Fornicators Covetous Extortioners Idolaters c. I meant that you shew your abhorrence of this Sin and shame the Sinner by shunning his Company when it is unnecessary and it is in your power so to do But I meant not that you should have no Company or Converse at all with any that are such for you live among Unbelievers and cannot go out of the World 11. But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater or a railer or a drunkard or an extortioner with such an one no not to eat 11. But my Meaning and your Duty is That you shun all Company which may signifie owning or Brotherly Familiarity with any called Christians who are such scandalous Sinners that the Church and Religion may not be thought to favour them and that Shame may humble them And though it belong not to every Christian but to the Church to cast such out of Publick Societies nor to separate from the Church because such are there yet as the Church ought to purge out such so every private Man should avoid that Familiarity which is in their power even that which lieth in Friendly Eating or the like 12. For what have I to do to judge them also that are without Do not ye judge them that are within 12. For we are not authorised to call those without the Church before us to try and judge their Cases who never submitted to our Authority and are not a Scandal to the Christian Profession It is them that have consented to our Power and Discipline that you judge 13. But them that are without God judgeth Therefore put away from among your selves that wicked person 13. Those that are without the Church we must leave to the Judgment of God they are not under our Government But that wicked Person who is as one of you disown and put away from your Communion CHAP. VI. 1. DAre any of you having a matter against another go to law before the unjust and not before the saints 1. Another Scandal I hear of among you is That you go to Law against one another before Heathen Judges when you might decide your Differences among your selves How dare you do this when Heathens are unjust and will deride you 2. Do ye not know that the saints shall judge the world And if the world shall be judged by you are ye unworthy to judge the smallest matters 2. Know ye not that Christ will commit that Honour to his Saints with him to judge the World of the Ungodly And you should be all Saints your selves And if the World shall be judged by you are you not meet to decide your own little Differences 3. Know ye not that we shall judge angels How much more things that pertain to this life 3. And as Christ is the Judge of the
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
the Tenders of Free Mercy and Salvation to Jews and Gentiles nor keep his Elect and Faithful Flock from that Heavenly Glory where Angels and Saints shall be One Blessed Society united in Love to God and each other 21. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled 21. And you who were not onely as all others originally guilty as the Seed of Adam but also of the Race and Society of Gentiles by your wicked Works estranged from God and out of the way of his saving Grace and Enemies to it and him yet now hath he reconciled by Christ and taken you for his Children 22. In the body of his flesh through death to present you holy and unblameable and unreprovable in his sight 22. By giving up his Body of Flesh to death as a Propitiatory Sacrifice and by justifying and sanctifying you to present you holy and blameless and justified at last before him 23. If ye continue in the faith grounded and setled and be not moved away from the hope of the gospel which ye have heard and which was preached to every creature which is under heaven whereof I Paul am made a minister 23. I say you shall be thus perfected at last if you prove sound confirmed Christians continuing in the Faith grounded and setled and by no Temptation be ever turned from the Hope which Christ hath given you in his Gospel which by Christs Commission we preach to all Men in this lower World which is already happily begun the Church being no more confined to Jews but gathered out of all the Earth to which Work Christ hath Commissioned me who am labouring therein Note That how true soever it be that sound Believers shall be finally justified in Judgment and glorified the Promise giveth them Right to it but on Condition of Perseverance and God useth Conditional Promises to engage us rationally to our Duty and as a Means to accomplish his Absolute Decrees 24. Who now rejoyce in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the church 24. And I rejoyce that God honoureth me to suffer for his Church in so excellent a Work For it is by the Cross or Suffering that God will bring the Church to Glory And as Christ hath perfectly done his own part as the onely Propitiating Sacrifice so I with the rest of his Members must undergo and make up the rest even for the same Churches sake for which he died though not as a Mediator to reconcile God and Man as he was 25. Whereof I am made a minister according to the dispensation of God which is given to me for you to fulfil the word of God 25. Of which Church I am made a Servant by Gods appointment and commission given me for you as well as for others that I may fully divulge the Word of God 26. Even the mystery which hath been hid from ages and from generations but now is made manifest to his saints 26. The great Mystery of Redemption God manifested in the Flesh as the Head and Saviour of the Church which though not wholly yet comparatively hath been hid from Jews under dark Types as well as more from Gentiles by greater Darkness in all fore-going Ages But now is plainlier made known to Gods Saints 27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of glory 27. To whom God of his good Pleasure would specially make known the Riches and Glory of this Mystery of Calling the whole World of Gentiles The Sum of it is Christ among you and in you purchasing giving and assuring to you the Heavenly Glory for which he hath commanded you joyfully to hope Christ the Way Glory the End 28. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus 28. To preach this Christ is the Work of our Office warning and teaching every Man as we have opportunity neglecting none of any Rank in all the saving Wisdom of the Gospel that we may present as many as possible perfect to Salvation 29. Whereunto I also labour striving according to his working which worketh in me mightily 29. In this Labour I am employed in which with diligence I strive according to the Grace of him that called me which wrought in me or worketh by me in Power confirming my Ministry by Miracles and Success as well as qualifying me for it CHAP. II. 1. FOr I would that ye knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh 1. Conflict by Prayer and Care and Study to do them good Note Good Men long for the Good of them whom they never saw 2. That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ 2. That they may grow up to a State of Joy by holy Union and Communion in Love and to be yet richer and happier in the full and assured understanding and acknowledgment of the Mystery of God's Love and of Christs Grace in the Promises Prefigurations and Performance of our Redemption 3. In whom are hid all the treasures of wisdom and knowledge 3. Though it be not discerned by carnal Men who search more after other Knowledge in the World the depth excellency and benefit of all true Wisdom and Knowledge are comprised in the Knowledge of God manifested in Christ This is the true Philosophy in comparison of which all other is Vanity and Folly 4. And this I say lest any man should beguile you with enticing words 4. I tell you this lest any delude you by the specious ostentation of any other sort of Knowledge called Philosophy or Oracular or Enthusiastical or Pharisaical Tradition as if it were somewhat more excellent than the Knowledge of Christ 5. For though I be absent in the flesh yet am I with you in the Spirit joying and beholding your order and the stedfastness of your faith in Christ 5. For though I see you not I am in the Spirit as if I was present with you affected with Joy to hear of your Order and stedfastness of Faith but yet I know where your danger lieth 6. As ye have therefore received Christ Jesus the Lord so walk ye in him 6. Let it then be your care to hold fast and practise the Gospel of Christ as you have already received him and his Word and turn not to any other way 7. Rooted and built up in him and stablished in the faith as ye have been taught abounding therein with thanksgiving 7. As growing downwards in the Roots is necessary to Trees for stedfastness and
God at the coming of Christ to Judgment CHAP. IV. 1. FUrthermore then we beseech you brethren and exhort you by the Lord Jesus that as ye have received of us how you ought to walk and to please God so ye would abound more and more 1. Note That Paul's Doctrine against Justification by the Works of the Law consisteth with vehement urgency for Men to please God by doing their Duty and abounding therein 2 3 4 5. For ye know what commandments we gave you by the Lord Jesus For this is the will of God even your sanctification that ye should abstain from fornication That every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which know not God 2 3 4 5. You know how we charged you from Christ as that which God requireth in you that you be a Holy People and therefore that you be no Fornicators but be careful to use your Bodies in purity and honour and not in fleshly Lust like the ignorant Heathens 6. That no man go beyond and defraud his brother in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified That no Man tread upon or defraud his Brother in any Matter c. Note Some think that it is Unnatural Lust that is here obscurely named by Modesty But that it forbids all sorcible or fraudulent Wrong to another in Body or Estate is most probable And note That God is especially the Avenger of such Wrongs in which the Power and Fraud of Oppressors leaveth Men no other Help but Gods 7. For God hath not called us unto uncleanness but unto holiness 7. It is to Holiness and from all Uncleanness that God hath called us by Christ And we must live according to our Vocation if we are converted indeed 8. He therefore that despiseth despiseth not man but God who hath also given unto us his holy Spirit 8. Those therefore that plead for such Sins as harmless and despise these Bounds of Lust despise Gods own Commandments and him and not onely us that preach them and they despise the Spirit of Holiness given by God to all the Faithful which condemneth these Lusts 9. But as touching brotherly love ye need not that I write unto you for ye your selves are taught of God to love one another 9. As for Brotherly Love you have not such need to be taught it as those that know it not For God who hath a way of teaching by Efficiency beyond that of Words hath taught you to love one another by giving you this Love by his Holy Spirit 10. And inded ye do it towards all the brethren which are in all Macedonia but we beseech you brethren that ye increase more and more 10. Note 1. That it is a wise way to make Men better to praise so much Good as is in them 2. Even those that God hath taught by his own Operations have need to be entreated by Men to increase even in the Duty of Loving others 11. And that ye study to be quiet and to do your own business and to work with your own hands as we commanded you 11. And to that end that you make it your earnest care and study to avoid all strife and to live in quietness with all Men And for this that you avoid medling in other Mens Matters unnecessarily but mind and meddle with the Business which is your own and that Idleness cast you not on others for Supply but that you work for your selves as I commanded you Note That he that will increase in Love must 1. Study Quietness 2. And not meddle uncalled with other Mens Matters 3. Nor make himself need the Help of others 4. And therefore not live in impoverishing Idleness 12. That ye may walk honestly toward them that are without and that ye may have lack of nothing 12. That so your Condition in the World may enable you to live in a comely sort with Reputation and not expose you to Contempt and that Want may not afflict you 13. But I would not have you to be ignorant brethren concerning them which are asleep that ye sorrow not even as others which have no hope 13. And left you be tempted to doubtful or over-sorrowful Thoughts of the Dead like them that believe not a better Life hereafter I would not have you cherish such Sorrows by ignorance of their Case 14. For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with him 14. For how can we believe that Christ died and rose but we must also believe the Resurrection of those that are the departed Members of Christ He will bring their Souls with him for they are with him now and he will raise their Bodies and so bring the entire Man with him in Judgment Note That Death is called a Sleep to the Faithful with respect to the Body and the Rest of the Soul fâ—oâ— Sorrow but not as if the Soul were but in a sleepy Inactivity 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep 15. For I say this not as my Word but Gods That such of us Believers as shall be found alive then shall not go before them that are dead to Christ at his coming 16. For the Lord himself shall descend from heaven with a shout with the voice of the archangel and with the trump of God and the dead in Christ shall rise first 16. For the Lord himself coming down in his visible Humanity from Heaven shall call the World together as Men call Assemblies by Shout by Voice or by a Trumpet so shall Christ by his unknown way called the Voice of an Archangel and the Trumpet of God and first the dead Christians shall be raised to Life 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air and so shall we ever be with the Lord. 18. Wherefore comfort one another with these words 17 18. Then those of us who shall be alive and remain shall by his Power be caught up with them to meet Christ in the Air who will adjudge us to Everlasting Life and so we shall ever after that be with Christ in Glory where he is Therefore encourage and comfort your selves and each other with the lively Belief the joyful Hopes and the frequent mention of this most Blessed Time and State Note 1. That though Paul knew not the time it 's a groundless Reproach of Paul by them that say He thought that he should have lived here till the coming of Christ to Judgment Had Paul made Men believe that Christ should come again in that very Age what a Delusion would it have been to the Churches and what
words even the words of our Lord Jesus Christ and to the doctrine which is according to godliness 4. He is proud knowing nothing but doting about questions and strifes of word whereof cometh envy strife railings evil surmisings 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness 3 4 5. There be some risen up that teach otherwise on pretense of Christian Liberty and Excellency above Heathens But they go contrary to the Words of Christ our Lord which are the Words of Truth and Life and to the Doctrine which is formed to true Godliness and they are a sort of proud self-conceited Men puffed up with a false Opinion that they know more than others and are but Brain-sick doting about unprofitable Questions and striving about Words and in stead of edifying Men to Salvation the Fruit of all their proud Contention is but the increase of Envy and Strifes and Railings at one another and evil Surmisings and ill Thoughts of one another or ill Opinions paltry and frivolous Disputings against each other coming from Minds corrupted by Pride and Errour that are void of true Knowledge and fly further from the Truth striving for Victory and for their own Conceits taking the Side that is most for their worldly and fleshly Advantage preferring Gain before true Godliness and fitting their Cloak of pretended Godliness and Wisdom to their worldly Gain 5 6. From such withdrawthy self But godliness with contentment is great gain 5 6. Such Men as these being not onely Hereticks but also proud Defenders of their Heresie are neither fit for thy Communion nor to be disputed with but to be avoided if they repent not But resolve thou to adhere to sincere Godliness which with Contentedness with Gods Allowance of daily Bread is the true and great Gain and better than the Wealth of the World which those Hypocrites prefer 7. For we brought nothing into this world and it is certain we can carry nothing out 7. As for Bodily Provision and Wealth as we brought none of it with us into the World so it 's certain that we can take none of it away with us and therefore truly have no more than we profitably and well use while we are alive 8. And having food and raiment let us be therewith content 8. If we have Food and Raiment and what is needful to the well-doing of our Work we have enough and must be contented with it For desire of more except to do good with it to others is but the sinful Disease of the Mind 9. But they that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition 9. But they that love and set their Hearts on Riches and seek after them do thereby cast themselves into dangerous Temptations and Snares and kindle and pursue such Desires as shew their gross Folly and in stead of Gain do but hurt themselves and cast themselves into the Gulf of Destruction and Damnation Note 1. Oh how little then do the most of the World that study and scramble for Riches think what they are doing all their Lives against themselves 2. And is it not doleful Blindness in those Roman Prelates that for Wealth and Worldly Greatness have corrupted Christian Doctrine Worship Discipline and Conversation and overthrown the Churches Peace that yet they can say That Paul here condemneth the Gnosticks and Hereticks for that in which they incomparably exceed them 10. For the love of money is the root of all evil which while some coveted after they have erred from the faith and pierced themselves through with many sorrows 10. For very much Evil springeth from the Love of Money From hence is sinful Care and Desire and Grief and Anger and Malice and Envy and Oppression and Deceit and Lying and Theft and Murders and Wars and Persecutions and Church-corruptions and Divisions needless Law-suits Bribery False-Witness Perjury Slander Railings and much more such And by coveting Money many have been their own Tormentors piercing themselves through in Body and Mind with many Sorrows vexatious Labours Cares Fears Trouble for Disappointments and torment of Conscience for their Guilt and oft come to an untimely reproachful Death Yea it hath drawn them to forsake or corrupt the Faith for worldly Ends. 11. But thou O man of God flee these things and follow after righteousness godliness faith love patience meekness 11. But thou that art devoted to God and his special Service abhor and avoid this Love of Money and all these its odious Fruits and follow after the Spiritual Riches Righteousness Godliness c. Note That is best which is most Divine likest to God and most pleasing to God and which is the well-fare of our best Part the Soul which will never die and fail us as worldly Riches will 12. Fight the good fight of faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses 12. Go on by Faith to overcome all Temptations Difficulties Sins and Adversaries and to propagate and defend the Faith Press towards the Mark till thou lay hold on Eternal Life which is the Prize This is the Life that thou art called out to hope for to seek and to obtain and the Work thou art to do and hast well begun and before many Witnesses openly and manfully stood to the Truth 13. I give thee charge in the sight of God who quickneth all things and before Christ Jesus who before Pontius Pilate witnessed a good confession 14. That thou keep this commandment without spot unrebukable untill the appearing of our Lord Jesus Christ 13 14. I must urgently charge thee before God in whose Power are all our Lives and before Christ who went before us by the Example of a good Confession not denying the Truth to save his Life that thou keep this necessary Law of thy Ministry as spotless and unrebukable that thou maist be found such at the coming of Jesus Christ 15. Which in his times he shall shew who is the blessed and onely Potentate the King of kings and Lord of lords 16. Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom be honour and power everlasting Amen 15 16. Which in his due appointed Season God will shew who is the blessed and onely Potentate c. who onely is essentially and necessarily of himself Immortal whose glorious Abode is in the Light inaccessible to us Men and who is to us Invisible to him be Honour and Power for ever Amen 17. Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy 17. And knowing to what Sins Riches most tempt Men charge the Rich that they be not high-minded nor think highly of themselves for their
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
see death and was not found because God had translated him for before his translation he had this testimony that he pleased God 5. It was by trusting God for a better unseen life that Enoch was made fit for and obtained to be translated by God without dying and so was no more seen on Earth For before it is recorded of him that he pleased God who thus rewarded him Note 1. That though Enoch died not by any corruption of his body no doubt but it had such change at its entrance into Heaven as the bodies of the living Saints shall have at Christ's Second Coming which proveth a transmutation of Elements by Scripture Testimony and as Christ's own body had which made it suitable to the heavenly Region For flesh and blood cannot enter into the Kingdom of God It is made a spiritual incorruptible body as ours shall be 2. It is like that this intimateth how God would have used Man if he had not by sin contracted the guilt of threatned death 3. But it 's certain that it is recorded to tell us whither it is that Faith and Holiness do tend and that there is a better life 6. But without faith it is impossible to please him for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him 6. Those that please God must needs be happy for that is Happiness it self But it is impossible to have a heart or life that pleaseth God without a Trusting-belief of these two Articles 1. That God is the very and only God infinite in all perfection 2. And that he is as our Ruler and Benefactor the full Rewarder of all them that with sincere diligence seek to please him in the obedience of his Governing Will or his Law revealed to them Note He that thinks there is no God can neither love trust or obey him And he that thinks he is impotent ignorant or bad or any way imperfect thinks that he is not God giveth him but the name of God while he denyeth and blasphemeth him and he that thinketh that he is not Man's Ruler morally by Law but only physically by Motion like lifeless Engines will never obey his Laws and therefore will live after his lusts and be far worsâ— than saya e Brutes as abusing a nobler Nature And he that thinks that God will let men be losers by their most costly and diligent obedience takes him to be none of our Governour or to be unjust and so not to be God indeed Nay if he believe not that his Holiness and Goodness will â—e pleased with and abundantly reward such sincere diligence And he that believeth not a life of great Reward after this cannot well believe that God is such a Rewarder of them that diligently seek him seeing what they suffer here Qu. But are these two Articles enough to Salvation Ans He that sincerely and trustingly believeth and practiseth these shall not perish but what more is necessary God will make known to him For of a truth whoever deny it God is no respecter of persons but in every Nation he that feareth God and worketh righteousness is accepted of him And if a Soul that truly loveth God and is accepted of him should be in Hell Heaven it self should be in Hell 7. By faith Noah being warned of God of things not seen as yet moved with fear prepared an ark to the saving of his house by the which he condemned the world and became heir of the righteousness which is by faith Note 1. God's Revelation was Noah's warning 2. The Flood neither seen nor likely in it self was the thing revealed and believed with the way to scape 3. True Belief will be effectual in an obedient use of God's appointed means of Salvation 4. The belief of God's Threatnings is a part of Saving Faith 5. Faithful Obedience to God condemneth the unbelieving rebellious World 6. All these acts of Faith go to make us Heirs of the Righteousness of Faith that is to be saved as those that God accounteth acceptably righteous 7. To be moved with the promised Glory and threatned Misery that is unseen is the Life of Faith 8. By faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went 8. Why did Abraham go when God called him into an unknown Land but that he practically trusted and believed God that he would give it his Seed for an Inheritance 9. By faith he sojourned in the land of promise as in a strange countrey dwelling in tabernacles with Isaac and Jacob the heirs with him of the same promise 10. For he looked for a city which hath foundations whose builder and maker is God 9 10 And why did he and Isaac and Jacob sojourn there in Tents as strangers but because he believed that God would give his Posterity Cities there such as Jerusalem strong and walled instead of Tents and would give him in the Mean time a place in the heavenly Jerusalem for his Faith and Obedience to God 11. Through faith also Sarah her self received strength to conceive seed and was delivered of a Child when she was past age because she judged him faithful who had promised 11. And Sarah past age brought forth Isaac because she trusted God's Promise against natural probability 12. Therefore sprang there even of one and him as good as dead so many as the stars of the sky in multitude and as the sand which is by the Sea-shore innumerable 12. Thus the numerous Seed of Israel sprang from one dead to generating by believing God 13. These all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the Earth 13. Both Abraham and his posterity long lived as strangers before the promised Land was given to their Successors which they received not themselves And Abraham who foresaw Christ's day and rejoyced and his believing Seed died in that Faith which saw him afar off and the heaven Glory promised by him and yet lived not to see the promised Messiah but confessed that they were Pilgrims on Earth though they believed and embraced the Promises 14. For they that say such things declare plainly that they seek a Countrey 14. And as their taking themselves for strangers in Canaan shewed that they were not yet at home and were but seekers of a Countrey promised so those that were true Believers confessing that they were but strangers and Pilgrims on Earth declare that it was a better place than Earth that they sought and hoped for 15. And truly if they had been mindful of that countrey from whence they came out they might have had opportunity to have returned 15. And it was not Chaldea whence they came which they sought for they might have returned to that 16. But now
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
these Performances being the Condition of your actual Salvation your Covenant Title will be compleat and you shall have sure entrance and full possession of the Kingdom of Glory 12. Wherefore I will not be negligent to put you always in remembrance of these things though ye know them and be established in the present truth 12. And holy Diligence and Improvement being so necessary to you I must not be negligent to put you in remembrance and stir you up to it though you know it already and believe it Note We have great need to be diligently stirred up to the remembrance and practice of that which we know already as well as to know more 13. Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance 14. Knowing that shortly I must put off this my tabernacle even as our Lord Jesus Christ hath shewed me 13 14. Note 1. The Body is but the Soul's Tabernacle 2. Ministers must never give over pressing known Truths while they live 3. The knowledge of approaching death must quicken us to diligence 15. Moreover I will endeavour that you may be able after my decease to have these things always in remembrance 15. Note That we must not be careful only for our own life time but for a Succession and Continuance of Truth and Godliness when we are dead lest it dye with us Therefore we write 16. For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of his majesty 16. For our Doctrine of the Glorious Coming and Kingdom of Christ is not a cunningly devised fable For we were eye witnesses of a glimpse of that Glory in his Transfiguration which he foretold us of as a resemblance of his last coming and his Kingdom 17. For he received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son in whom I am well pleased 17. For he then received in his humane nature a communicated splendour and celestial honour and glory when God from the Heavenly magnificent glory said This is my c. Note 1. It is the highest honour and perfection of a Creature to be Loved and Pleasing to God 2. Gods Testimony of his Son from heaven is our Great obligation to faith and obedience to him 18. And this voice which came from heaven we heard when we were with him in the holy mount 18. This voice three of us heard when we were with him in that mount which was sanctified by this glorious appearance and may well be called The holy mount 19. We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place untill the day dawn and the day-star arise in your hearts 19. And we have also in the Old Testament a firm prophetick word many prophets foretelling the Kingdom of Christ And ye do well to search and take notice of these as to a Light that was set up by God for the use of those darker ages to lead them to the Knowledge of Christ and so is very useful still till the clearer Preaching of that Gospel come and the Spirit of Christ as his agent and witness possess your hearts Note The word more sure signifieth not more sure than the Gospel but very sure Or more sure to the Jews than Peters bare word of the Transfiguration and voice on the mount 20. Knowing this first that no prophecy of the scripture is of any private interpretation 21. For the prophecy came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost 20 21. But this you must first know that no prophecy of Scripture is to be expounded as speaking only of those persons whom the speaker first meant whether himself or others nor according to the speakers proper private thought For the prophecy came not in old time by the Speakers own Wisdom Knowledge Invention or will but holy men of God were moved by Gods Spirit to speak those words which signified more than they designed or alwaies meant and understood themselves Note It seemeth strange to me that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper or private interpretation should be commonly by excellent Expositors misinterpreted as if it spake of prâ—per or private expositors and so set men on disputing who must be the publick Expositor when the words plainly speak of proper or private sense or objective exposition As when David oft speaketh words which are immediately true of himself or of Solomom you must not expound them as meant properly of them who were private persons and but types For it was the Holy-Ghost speaking in them whose sense must be known who meant Christ the publick person as typified by the private of whom they were first verified And whether David as in Psal 2. 22. and such other meant more than himself and his Kingdom or not the Holy-Ghost meant more If Grotius were in the right that Isaâ— meant but Jeremy or Iosiah in Isa 53. it s certain that they were but typicall and the Holy-Ghost meant Christ So that the plain sense is that Scripture prophecy receiving its full sense from the Spirit and not from the Speaker must not in our exposition be appropriated narrowly to those private men by whom or of whom they were proximately meant by the Speaker CHAP. II. 1. BUT there were false prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction 1. But one of your great Tryals will be as theirs of old by false Prophets so by false Teachers who will rise up among your selves who will by secret seducing persons wiâ—h whom by familiarity they have advantage bring in Sects holding damnable Errours even by plain consequence denying Christ that bought them while they deny what is essential to his Person and Offices or teaching that he many be denyed with the Tongue in dangers for self-preservation because God will have mercy and not sacrifice as long as the heart doth not deny him Note 1. That all Christians have need to be fortified against false Teachers as well as against persecuting enemies 2. Christ is called The Lord that bought them not because they falsly profest that he bought them as some say but because he purchased and made to them a Deed of gift of Christ pardon and life to be theirs on Condition of believing acceptance And because they should not perish for want of a sufficient sacrifice for sin 2. And many shall follow their pernicious wayes by reason of whom the way of truth shall be evil spoken of 2. And many that profest Christianity shall be seduced by them and follow their pernicious waies
positive penalty on Christs soul called here The Pains of Death But most think otherwise 25. For David speaketh concerning him I foresaw the Lord always before my face for he is on my right hand that I should not be moved 26. Therefore did my heart rejoyce and my tongues was glad moreover also my flesh shall rest in hope 27. Because thou wilt not leave my Soul in hell neither wilt thou suffer thine holy One to see corruption Note Though David spake this partly of himself the Holy Ghost spake it by him of Christ that God would not leave him in the state of Death nor suffer his body to be corrupted 28. Thou hast made known to me the ways of life thou shalt make me full of joy with thy countenance 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his Sepulchre is with us unto this day 30. Therefore being a prophet and knowing that God had sworn with an oath to him that of the fruit of his loyns according to the flesh he would raise up Christ to sit on his throne 31. He seeing this before spake of the resurrection of Christ that his Soul was not left in hell neither his flesh did see corruption 30. Quest How is Christ said to sit on Davids Throne which was of a visible Earthly Kingdom Answ It is that which was principally meant in the promise to David And the eminent and highest Reign containeth the lower under its power 2. The Article of Christs descent into Hell is so largely handled by many that I will not here interpose any more of it than to say that I take it to be best expounded by A. Bishop Vsher in his Answer to the Jesuits challenge And this Text speaking first of David and ultimately of Christ seemeth to mâ—an no other Hell for Christ but what David meant of â—â—â—self which is Hades the State of separated Souls as such 32. This Jesus hath God raised up whereof we all are witnesses 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the holy Ghost he hath shed forth this which ye now see and hear 32. We being all Witnesses of his Resurrection and Ascension he being in Glory in the fulness of his Power and having promised thus to send down the Holy Ghost hath performed his promise as ye see and hear 1. To prove by this Miracle the truth of his Power to convince Unbelievers 2. And to enable us to Teach the Gospel to the People of divers Languages in the World Note The Apostles were credible Witnesses of fact 2. The Holy Ghost is the infalible evidence that Christians mission and power is of God 34. For David is not ascended into the Heavens but he saith himself The LORD said unto my Lord Sit thou on my right hand 35. Until I make thy foes thy footstool 34. David went not up to Heaven bodily as Jesus did but only his Soul but he Prophesied of Christs Ascension and Glory 36. Therefore let all the House of Israel know assuredly that God hath made that same Jesus whom ye have Crucified both Lord and Christ 36. All of you therefore believe these Divine attestations and know asuredly that this Jesus whom you Crucified is in Glory exalted by God to be the Lord King and Saviour 37. Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the apostles Men and brethren what shall we do 37. These words accompanied with so great Evidence and the work of the Spirit now poured out they could not resist but their hearts convinced were prickt or wounded with grief and fear to find that they had Crucified the Messiah whom they expected And they cryed out is there yet no hope or remedy If there be what shall we do 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost 38. There is yet hope and remedy Repent of this and all your sins and give up your selves by Faith to Christ in the Baptismal Covenant and your sins shall be remitted and this Holy Ghost which you now admire shall also be given unto you 39. For the promise is unto you and to your Children and to all that are afar off even as many as the Lord our God shall call 39. For the Messiah with his Grace of Remission and the Spirit is promised and is offered to you that are Jews and your whole Nation and Children in the first place and shall be yours yet if you accept the offer And not to you only but to as many as God shall call of the Gentiles in the remotest parts of the World For Christ is now to be the Universal King and Saviour of all Nations and Persons that accept him 40. And with many other words did he testifie and exhort saying Save your selves from this untoward generation 40. And with many more Exhortations he perswaded them to believe and repent and not to imitate the unbelieving persecuting hardned part of the Jews lest they perish with them 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls 41. Then they that believed and gladly consented to be Christians were baptized And that day about three thousand were converted to Christianity 1. These Jews were before instructed in much of the Law and Prophets and therefore their Baptism was not delayed so long as the following Churches delayed the baptizing of the Gentile Catechumens 2. Yet though all were converted that day it is not certain that all were Baptized that day 3. None were Baptized that did not profess to believe the Essentials of the Baptismal Covenant that Jesus is the Christ sent of God to reconcile us to him and give us remission of sin and his Spirit and everlasting Salvation and profest not willing consent to the Covenant 42. And they continued stedfastly in the apostles doctrine and fellowship and in breaking of bread and in prayers 42. And being thus Convinced Converted and Sacramentally bound and devoted to Christ they continued united in Communion with the Apostles in learning their Doctrine and in brotherly Communication and Love and in Celebration of the Lords Supper and in conjunct Prayer The Apostles conducting the Society in all this 43. And fear came upon every soul and many wonders and signs were done by the Apostles 43. The wonder amazed all men and the Miracles wrought by the Apostles increased mens conviction 44. And all that believed were together and had all things common 45. And sold their possessions and goods and parted them to all men as every man had need 44. The greatness of the thing raised them above the World and the Holy Ghost filled them with such Love as made