the man created for the woman but the woman for the man 9. And so God made the Woman after to be a meet Help for the Man and not the Woman first and then the Man as a Helper to her Though they must now be mutual Helpers 10. For this cause ought the woman to have power on her head because of the angels 10. Therefore the Woman ought to be vailed to signifie her subjection to the Power of Man yea and especially her Reverence to the Ministers of God and perhaps of the Angels that are Spectators of the Church assembles Doctrinally both are true though which is here meant cannot be proved 11. Nevertheless neither is the man without the woman neither the woman without the man in the Lord. 11. Yet Men have no Being but by Women nor without Men do Women exist or propagate and this is by the Ordination of the Lord. 12. For as the woman is of the man even so is the man also by the woman but all things of God 12. For as at the first Creation the Woman was taken out of the Man so in Generation the Man is of the Woman and all things are of God 13. Judge in your selves is it comely that a woman pray unto God uncovered 13. The signification of being uncovered being by Custom a Note Superiority judge in your selves whether such be decent for a Woman at the Churches Prayers 14. Doth not even nature it self teach you that if a man have long hair it is a shame unto him 14. And when common Custom hath made the wearing of Hair at length the Note of the Female Sex doth not Nature it self tell you that it is a shame for a Man to be so like a Woman when God forbiddeth us so much as to be cloathed as Women to confound the Sexes which must needs be visibly distinguished 15. But if a woman have long hair it is a glory to her for her hair is given her for a covering 15. But Use tâ—lls us that for Women to let their Hair grow out at length is a signification of Modesty as a kind of Covering and so is decent to them 16. But if any man seem to be contentious we have no such custom neither the churches of God 16. But if any will contentiously dispute against what I say though I would make no greater a matter of such things than the nature of them requireth let this Answer suffice to resolve sober Minds The Custom of all the Churches is against Womens being uncovered as an unseemly thing and you should not easily be different from all the Churches in a Matter which depends on the Signification of an Action which Use and common Opinion must interpret We that must be as concordant as we can must not affect dissimilitude 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse 17. But about your Church-Assemblies I have a greater matter of which I must blame you that you come together for holy Communion not as you ought but in sinful sort 18. For first of all when ye come together in the church I hear that there be divisions among you and I partly believe it 18. For first when your coming together in one Church to profess Union and Communion as Members of one Body in holy Love yet I hear credibly that you even there shew your Divisions and are of dissenting Minds and Parties and Practices 19. For there must be also heresies among you that they which are approved may be made manifest among you 19. For God will permit Heresies or Sects and Divisions to arise among you to try you that it may be seen who are sound well setled approved Christians when the Chaff flieth away 20. When ye come together therefore into one place this is not to eat the Lords supper 21. For in eating every one taketh before other his own supper and one is hungry and another is drunken 20 21. When you meet in one place as a Church to profess Unity in Christ it is not like the Supper of the Lord which is a holy Feast of Sacramental Unity where all had the same Food and the same Sacramental Body and Blood of Christ For you first bring to the Church every one his own Supper for himself instead of a Common Feast of Love and the Rich eat and drink to the full and the Poor are hungry 22. What have ye not houses to eat and to drink in or despise ye the church of God and shame them that have not What shall I say to you shall I praise you in this I praise you not 22. If you must dâ—ffer according to your Riches do it in your own Houses and pretend not a holy Love-Feast in such Disparities and abuse not Church-Assemblies and Feasts by your Fulness and uncharitable Propriety and shame not the Poor that should be Feasted with you This is a Practice worthy to be blamed in you 23. For I have received of the Lord that which I also delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 24. And when he had given thanks he brake it and said Take eat this is my body which is broken for you this do in remembrance of me 23 24. For I have not taught you of my own invention the Doctrine of the Sacrament but I received it from Christ partly by them that were present and partly by his inspiration to wit that the same night in which he was c. Note 1. It was Bread that he took it was Bread which he brake after Thanksgiving or Benediction it was Bread which he gave them 2. Yet it was his Body which he gave them Sacramentally and Relatively As the same thing which is materialâ—y Gold and Silver may formally be the Kings Coyn and Current Money or a badge of Honour or the Kings Image c. 3. That Christ gave it them together plurally and bid them take it as personal applyers each to himself 4. That it is his Will and Institution that this use should be continued to the Church in commemoration of his sacrificed Body and Blood 25. After the same manner also he took the cup when he had supped saying This cup is the new testament in my blood this do ye as oft as ye drink it in remembrance of me 25. So also he took the Cup after Supper saying The Wine in this Cup is by Sacramental signification my Blood as it purchaseth as a Sacrifice and sealeth the New Covenant or Statute Use it thus frequently in your holy Communion in remembrance of my Bloodshed 26. For as often as ye eat this bread and drink this cup ye do shew the Lords death till he come 26. For by the frequent use of this Bread and Cup ye are to represent and declare the Sacrificing of Christ for our Sins till he come in Glory 27. Wherefore whosoever shall eat
To forsake them for Christ is rather to displease them or part with them than with Christ and our Duty when they stand in Competition as comforts or in opposition as adversaries It is not to forsake them in Passion or for want of due Love to them nor to go into a Monastery or as rebellious Prodigals or on any unjust cause 2. A hundred fold in this life is in value God will here do better for them in things of greater worth And all Christians shall be endeared to them in Love and Communion 32. And they were in the way going up to Jerusalem and Jesus went before them and they were amaz'd and as they followed they were afraid and he took again the twelve and began to tell them what things should happen to him 33. Saying Behold we go up to Jerusalem and the son of man shall be delivered up to the chief priests and to the scribes and they shall condemn him to death and shall deliver him to the Gentiles 34. And they shall mock him and shall scourge him and shall spit on him and shall kill him and the third day he shall rise again 32. When they were before put in fear of going to Jerusalem he told them again plainly what and how he must suffer and rise again N. Of all Prophecies this is the most confirming 35. And James and John the sons of Zebedee come unto him saying Master we would that thou shouldest do for us whatever we shall desire 36. And he said to them What would ye that I should do for you 37. They said to him Grant to us that we may sit one on thy right hand and the other on thy left hand in thy glory 35. c. They came with their Mother N. Tho this might shew a strong belief of his Resurrection and Kingdom if it were spoken as here placed next his telling them of his Death and Resurrection yet afterward this Faith seemeth to be almost forgotten And they were far from perfect while they were so selfish ambitious and presumptuous in their request 38. But Jesus said to them Ye know not what ye ask Can ye drink of the cup that I drink of and be baptized with the baptism that I am baptized with 38. It is meeter for you to consider whether you can suffer with and for me 39. And they said We can And Jesus said to them Ye shall indeed drink of the cup that I drink of and be baptized with the baptism that I am baptized with 40. But to sit on my right hand and on my left hand is not mine to give but it shall be given to them for whom it is prepared 39. N. Their purpose was good but not their self-confidence 40. It is to be given by way of reward to the most excellent and meet according to my Fathers Decree and not by me now by way of partial favour as Courtiers obtain of Princes 41. And when the ten heard it they began to be much displeased with James and John 41. N. Christ own followers and Apostles had their great displeasures at each other and indignation no wonder then if such arise in the Church now 2. It was then the aspiring Ambition of two that would have been above the rest that caused this breach and indignation No wonder if the same Cause have the same Effects and worse when it is in worse Men and in very many 42. But Jesus called them to him and saith unto them Ye know that they which are accounted to rule over the Gentiles exercise lordship over them and their great ones exercise authority upon them 43. But so shall it not be among you but whosoever will be great among you shall be your Minister 44. And whosoever of you will be the chiefest shall be servant of all 42. c. Jesus purposely thus decided the controversie You are not called to an Empire or Dominion The Rulers of the Nations exercise Lordship and Command on them But your Pre-eminence shall be Moral and he that is the worthiest in Humility and Serviceableness to the rest and in that Light and Love that fits them for it shall have the Chief Authority with you For his Wisdom and Service Reason and Love shall most prevail with Christians for respect in Church Affairs 45. For even the son of man came not to be ministred unto but to Minister and to give his life a ransom for many 45. Why should you set up a higher Dominion over one another than I have exercised over you Have not I been more a Servant to you in Teaching and Guiding you than you have been to me by any Service you have done me Have not I stooped to you all and will do even to Death 46. And they came to Jericho and as he went out of Jericho with his disciples and a great number of people blind Bartimeus the son of Timeus sate by the high-way side begging 47. And when he heard that it was Jâ—sus of Nazareth he began to cry out and say Jesus thou Son of David have mercy on me 48. And many charged him that he should hold his peace but he cryed the more a great deal Thou Son of David have mercy on me 49. And Jesus stood still and commanded him to be called and they call the blind man saying unto him Be of good comfort rise he calleth thee 50. And he casting away his garment rose and came to Jesus 51. And Jesus answered and said to him What wilt thou that I should do to thee The blind man said unto him Lord that I might receive my sight 52. And Jesus said unto him Go thy way thy faith hath made thee whole and immediately he received his sight and followed Jesus in the way 46. c. See on Mat. 20.30 N. 1. It 's great comfort to be called to Christ 2. Christ maketh whole efficiently but Faith by moral receptive qualification of a free gift CHAP. XI 1. AND when they came nigh to Jerusalem unto Bethphage and Bethany at the mount of Olives he sendeth forth two of his disciples 2. And saith to them Go your way into the Village over against you and as soon as ye be entred into it ye shall find a colt tied whereon never man sat loose him and bring him 3. And if any man say to you Why do ye this say ye that the Lord hath need of him and straightway he will send him hither 4. And they went their way and found the colt tyed by the door without in a place where two ways met and they loose him 5. And certain of them that stood there said to them What do ye loosing the colt 6. And they said to them even as Jesus had commanded and they let them go 1. N. Christ knew things distant and what men would say and do Though mans Acts be free God accomplisheth his will by mans freest Acts. 2. It was an Ass with her Colt though Mark name but the Colt 7. And
this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. 27. And it being so sacred an Institution for so high a Use whoever shall profane it and use it but as common Food or contrary to the holy Ends of it which is the signification of Gods Love to us by the Sacrifice of Christ for our Sins and our Signification and Covenant of Love and Union with him and one another he partaketh in Guilt with them that despise and crucifie him 28. But let a man examine himself and so let him eat of that bread and drink of that cup. 28. But let Men try and examine themselves whether their Hearts and Practice do answer the necessary Ends of this holy Institution coming to it as reverent Partakers of the Sacramental or Representative Sacrificed Body and Blood of Christ in the penitent and believing sense of their Sin and need of a Saviour and of his pardoning and healing Grace trusting the Hopes of their Salvation on him and sincerely renewing their Self-dedication to him and Covenant of New Obedience to him in Love and Unity with his Church even all sincere Believers and so let them comfortably herein communicate 29. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 29. For he that eateth and drinketh otherwise than thus that is profanely and not to the Ends of the Institution doth but draw Judgment on himself in stead of Grace 30. For this cause many are weak and sickly among you and many sleep 30. For this very Sin of Profaning the holy Ordinance God hath inflicted on many of you Weakness and Sickness and Death on some For God useth Paternal Castigation Justice and Punishments even on his Family 31. For if we would judge our selves we should not be judged 31. And if we would examine and judge our selves and so come to this Feast as true penitent Believers with a right Intent and holy Reverence we should escape such castigatory Penalties and the Judgment of God 32. But when we are judged we are chastened of the Lord that we should not be condemned with the world 32. But these Judgments of God on his Family are not by destructive Revenge but Fatherly Chastisements to bring us to Repentance that we may not be condemned with the unholy World 33. Wherefore my brethren when ye come together to eat tarry one for another 33. Wherefore as Brethren do all in that impartial Unity and Love as answereth your Profession and Christs Institution and not in Selfishness Division or Prophaneness 34. And if any man hunger let him eat at home that ye come not together unto condemnation And the rest will I set in order when I come 34. Let the hungry eat at home and not disorder the sacred Communion and use it carnally or as a common Feast and that with uncharitable inequality lest your prophanation of so holy a thing bring down Gods Judgments on you As for other Points of Church Order I will determine them when I come ANNOTATIONS I. AS to the Custom of Men and Womens Covering and Hair mentioned ver 13 14 c. 1. It is certain that the Significancy is the thing that must decide the Case and that as Words so this Action is an arbitrary Sign and depends on the Custom and Opinion of the Country as the Expositor And that with us where Mens being uncovered signifieth Reverence and Submission to a Superiour the Case quite differeth from that of the Corinthians 2. And yet the Custom is so common in most Nations for Women to wear their Hair at full length and Men to cut it that it seems there is somewhat in Nature that tendeth to this difference as there is in Kneeling and Prostration to shew Humiliation and Submission And to consound the Difference of Sexes in Habits is a great Sin tending to Debauchery and to hide unclean and Beastly Conversation And therefore though a Man may in such things of themselves indifferent do as the worst do in an undecent Fashion to aovid some greater Evil as among Thieves or Persecutors to escape unknown as one may wear Womens Clothes to escape from unjust Imprisonment or Death yet sober godly Persons should not without such necessity imitate the Fashions which are the Ensigns of Pride Debauchery or any sinful self-distinguishing sort of Men or Women Apply this to our Case of Mens wearing great Periyuks and that of Womens Hair who sell it for that use and to the Fashion of Womens naked Breasts and Gowns with long superfluous Trains while the Poor want necessary Cloathing c. What would Paul have said if any of these had been then the Case II. It is a most doleful Case that Satan hath prevailed to turn this sacred Institution of Christs Supper into the matter of bloody Contention with sâ—me and of uncomfortable distracting Scruples and Fears with others when as Christ ordained it to be the firm Bond of constant Love and Unity and the great Comfort of the Souls of penitent Believers 1. On one side by over-doing in the Dogmatical and Ceremonious part it is turned into the Monsters of Transubstantiation the Priests Communion alone while the People look on a half Sacrament without the Cup a Latin Mass not understood a Real Sacrifice offered for the Dead in stead of a Representative Commemorative Sacrifice the Adoration of Bread as God supposed to be no Bread but the Body of God indeed c. And it 's made an Engine to wrack Mens Consciences and tear the Church by excommunicating all that dare not Conform to all the Dresses which usurping Domination hath painted this Sacrament withal And the Blood of Christs faithful Servants is shed for not following all these Opinions and antick Ceremonies that the Sacrifice of Christs Body and Blood is abused by So that alas how many Churches are torn and persecute one another for not using this Sacrament of Love and Communion according to those Devices of Men which Peter or Paul never used or approved 2. On the other side many godly Persons quite misunderstanding the Words of Paul about unworthy receiving come with such an excess of Reverence and Fear lest they eat and drink their own Damnation that either they seldom venture to Communicate which the old Christians did oftner than every Lords Day or else they are more terrified far than comforted And looking that God should suddenly comfort them in the very Act of Receiving while they fight against their own Comforts by Mistakes and unbelieving Fears when they feel not their Expectation answered they are ready to despair as having received unworthily And should they do so by Prayer and Hearing what a Torment and Slavery would they make of Religion by their Errour 3. And yet the Ignorant and Ungodly who truly receive unworthily can from the bare doing of the outward Act steal to themselves that deceitful Comfort by which they are
and the powers that are in Heaven shall be shaken 26. And then shall they see the Son of man coming in the clouds with great power and glory See Matth. 24.29 30. 27. And then shall he send his angels and shall gather together his elect from the four winds from the uttermost part of the earth to the uttermost part of heaven See Matth. 24.31 28. Now learn a parable of the fig tree when his branch is yet tender and putteth forth leaves ye know that summer is near 29. So ye in like manner when ye shall see these things come to pass know that it is nigh even at the doors 30. Verily I say to you that this generation shall not pass till all these things be done 31. Heaven and earth shall pass away but my words shall not pass away 29.30 Expect the destruction of Jerusalem when ye see these signs And doubt not of my Word Some now alive shall live to see it It was not 40 years 32. But of that day and that hour knoweth no man no not the angels which are in heaven neither the Son but the Father 32. But these things not coming discernibly as effects of natural causes neither Angels nor Christ as man can foretel just the day and hour because they depend on the meer will of God 33. Take you heed watch and pray for ye know not when the time is 33. It is kept unknown to you that you may watch and pray and be still prepared 34. For the Son of man is as a man taking a far journey who left his house and gave authority to his servants and to every man his work and commanded the porter to watch 35. Watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the cock crowing or in the morning 36. Lest coming suddenly he find you sleeping 37. And what I say to you I say to all Watch. 34. So long shall Christ be out of sight that he will seem to men as one in a far Country But see that you do the work he set you and watch for his coming in a wakeful prepared state continually This is my charge to you and to all Note It occasioneth great perplexity to the Readers here and Matth. 24. that the destruction of Jerusalem and the final coming of Christ seem to be set so near together as if the latter were to come soon after the former V. 24. In those days or Immediately which causeth them to expound the latter part allegorically as meaning only the great commotions in Judaea Which seemetth a very hard exposition of Christs coming with his Angels visibly in the Clouds and gathering his Elect from the four ends of Heaven c. The apparition to Constantine and the powerful deliverance of the Christians from Heathen rage is less harsh than this But 1. things of greatest distance may be quickly set together in Writing and the questions may occasion the Conjunction 2. Christ spake for all Ages as well as for them 3. A thousand years with the Lord is as one day 4. And it is undeniable that the Writers gave us not just all the words that Christ spake For 1. he spake in Caldee and they translate them into Greek 2. In this and other instances their words oft differ among themselves 3. They profess to omit much that Christ said 4. They place his words oft in divers orders Therefore we must not gather any thing from a word or from the omission of a clause which contradicteth the scope of the Text and the certain truth CHAP. XIIII 1. AFter two days was the feast of the passover and of unleavened bread and the Chief Priests and the Scribes sought how they might take him by craft and put him to death 2. But they said not on the feast day lest there be an uprore of the people 2. They feared the peoples rescuing him 3. And being in Bethany in the house of Simon the leper as he sat at meat there came a woman having an Alablaster box of ointment of spikenard very precious and she break the box and poured it on his head 3. Note This Simon it is most like having been cured by him of a Leprosie shewed his thankfulness in entertaining him 2. Bethany like the Villages near London contained a large circuit of ground it being usual for Citizens so to set their Country-houses and for such grounds to be so populous 3. It was a Cruise of precious Spike Oyl shaken and poured out 4. And there were some that had indignation among themselves and said why was this wast of the oinment made 5. For it might have bin sold for more then three hundred pence and have been given to the poor and they murmured against her 4. Note Whether it was any beside Judas is doubtful Mans wit is apt to be censorious against good works on pretence of some good which they more value 2. Three hundred pence of theirs is as Budeus and Beza calculate fifty two French Crowns and a half A Crown is 6 s. 8 d. our Noble 6. And Jesus said let her alone Why trouble ye her she hath wrought a good work on me 7. For ye have the poor with you always and when soever ye will ye may do them good but me ye have not always 6. Note That is not best at one time that is best at another but every thing in its season 8. She hath done what she could she is come aforehand to anoint my body to the burying 9. Verily I say to you Wheresoever this Gospel shall be preached throughout the whole world this also that she hath done shall be spoken of for a memorial of her 9. Note The greatest honouring of Christ tendeth to our own greatest honour tho despised at present by the prophane 10. And Judas Iscariot one of the twelve went unto the chief priests to betray him to them 10. Note The Devil draweth sinners to be the seekers of their own temptation sin and misery 11. And when they heard of it they were glad and promised to give him money And he sought how he might conveniently betray him 11. Note 1. The wicked are glad to be assisted in sin 2. Money is the bait of wickedness and blood 3. When the heart once consenteth to sin men study how to accomplish it 12. And the first day of unleavened bread when they killed the passover his disciples said unto him where wilt thou that we go and prepare that thou mayest eat the passover 13. And he sendeth forth two of his disciples and saith unto them Go ye into the city and there shall meet you a man bearing a pitcher of water follow him 14. And wheresoever he shall go in say to the goodman of the house The Master saith where is the guest chamber where I shall eat the passover with my disciples 15. And he will show you a large upper room furnished and prepared there make ready for
well stricken in years 8. And it came to pass that while he executed the priests office before God in the order of his course 9. According to the custom of the priests office his lot was to burn incense when he went into the temple of the Lord. 10. And the whole multitude of the people were praying without at the time of incense 7 8 9 10. Note The Priest went into the sanctuary to offer and the people that while prayed without the Sanctuary not without the Temple In imitation of which our Temples usually are built in three parts The Chancel for the Clergy the body of the Church for the Laity and all below the Font for the Catechumens and suspended who are no communicants as the outward Court was for Gentiles 11. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense 12. And when Zacharias saw him he was troubled and fear fell upon him 13. But the angel said unto him Fear not Zacharias for thy prayer is heard and thy wife Elizabeth shall bear thee a son and thou shall call his name John 14. And thou shall have joy and gladness and many shall rejoyce at his birth 11 12 13 14. He was born to an austere life and and to martyrdom yet his birth was joyful though to such a painful life and death for the Churches service 15. For he shall be great in the sight of the Lord and shall drink neither wine nor strong drink and he shall be filled with the Holy Ghost even from his mothers womb 15. Note 1. The best men and most useful are greatest in Gods sight 2. Extraordinary denying the flesh agreeth well with the extraordinary gift of the Spirit 3. Infants may have the Holy-Ghost before it appeareth 16. And many of the children of Israel shall he turn the Lord their God 6. Note To turn many by repentance to God was the effect of the Holy-Ghost and of Johns extraordinary worth and work 17. And he shall go before him in the spirit and power of Elias to turn the hearts of the fathers to the children and the disobedient to the wisdom of the just to make ready a people prepared for the Lord. 17. He shall be possessed with such fulness of Spirit and Power to prepare the way for Christ as Elias had as is propheci'd in Mal. 4.6 Note By turning the hearts of the Fathers to the Children some think is meant turning the tyrannical oppression of Rulers to fatherly love and lenity to inferiours But Dr. H. more probably translateth it with the Children That is he shall turn Fathers and Children old and young Others say it is but to turn mens minds to the Love of one another and those that disobey God to the true wisdom of just men who obey and trust him 18. And Zacharias said unto the angel Whereby shall I know this for I am an old man and my wife well stricken in years 19. And the angel answering said unto him I am Gabriel that stand in the presence of God and am sent to speak unto thee and to shew thee these glad tidings 20. And behold thou shalt be dumb and not able to speak untill the day that these things shall be performed because thou believest not my words which shall be fulfilled in their season 18 19 20. I am one of the many Angels that stand before God and am sent to tell thee this And to reprove thy unbelief And to convince thee for a sign thou shalt be dumb c. 21. And the people waited for Zacharias and marvelled that he tarried so long in the temple 22. And when he came out he could not speak unto them and they perceived that he had seen a vision in the temple for he beckned unto them and remained speechless 21 22. Sanctuary 22. Some Revelation 23. And it came to pass that assoon as the days of his ministration were accomplished he departed to his own house 23. That Ceremonious service might be done by a dumb man but so cannot the Gospel Ministration 24. And after those days his wife Elizabeth conceived and hid her self five months saying 25. Thus hath the Lord dealt with me in the days wherein he looked on me to take away my reproach among men 24 25. She retired from Peoples observation and discourse saying the Lord hath shewed me mercy in taking away my reproach 26. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee named Nazareth 27. To a virgin espoused to a man whose name was Joseph of the house of David and the the virgins name was Mary 26 27. Not married but betrothed 28. And the angel came in unto her and said Hail thou that art highly favoured the Lord is with thee Blessed art thou among women 28. Rejoice for thou art highly favoured of the Lord who maketh thee blessed above all women 29. And when she saw him she was troubled at his saying and cast in her mind what manner of salutation this should be 30. And the angel said unto her Fear not Mary for thou hast found favour with God 31. And behold thou shalt conceive in thy womb and bring forth a son and shalt call his name Jesus 32. He shall be great and shall be called the Son of the Highest and the Lord God shall give unto him the throne of his father David 29 30 31 32. She understood it not That Glorious Kingdom meant in the promise to Davids seed of which his Kingdom was but a type 33. And he shall reign over the house of Jacob for ever and of his kingdom there shall be no end 33. His Kingdom over the Faithful Israel of God begun in grace shall be Everlasting in Glory 34. Then said Mary unto the angel How shall this be seeing I know not a man 35. And the angel answered and said unto her The holy Ghost shall come upon thee and the power of the Highest shall overshadow thee Therefore also that holy thing which shall be born of thee shall be called the Son of God 34 35. This shall be done without Man by the Holy Ghost and the overshaddowing power of God and therefore he shall be properly called the Son of God N. 1. Though this give us the most known reason why Christ is called the Son of God in Scripture it is not said to be the only reason excluding his eternal Generation 2. Yet Christ oft calleth himself the Son of Man which signifieth no more but that he was truly a Man and born of a woman 36. And behold thy cousin Elizabeth she hath also conceived a son in her old age and this is the sixth moneth with her who was called barren 37. For with God nothing shall be unpossible 36 37. Note 1. Though Elizabeth was of the Tribe of Aaron and Mary of the Tribe of Judah they were a kin by Elizabeths Mother marrying a Levite 2. Nothing should seem difficult to
Satan into Judas surnamed Iscariot being of the number of the twelve 4. And he went his way and communed with the chief priests and captains how he might betray him unto them 3 4. Note There is more of Satan in sin than sinners think He hath access as a Tempter to the Imagination and when his Temptation prevaileth he gets greater possession of the heart 5. And they were glad and covenanted to give him money 5. Note 1. Wicked purposes or desires use to meet with encouragement from wicked men 2. It is a heinous crime when men dare covenant to sin for gain 6. And he promised and sought opportunity to betray him unto them in the absence of the multitude 6. To avoid tumult 7. Then came the day of unleavened bread when the passeover must be killed 8. And he sent Peter and John saying Go and prepare us the passeover that we may eat 9. And they said unto him Where wilt thou that we prepare 10. And he said unto them Behold when ye are entred into the city there shall a man meet you bearing a pitcher of water follow him into the house where he entreth in 11. And ye shall say unto the good man of the house The master saith unto thee Where is the guest-chamber where I shall eat the passeover with my disciples 12. And he shall shew you a large upper room furnished there make ready 13. And they went and found as he had said unto them and they made ready the passeover 7 8 9 10 11 12 13. Note 1. Christ knew what would befal them out of sight 2. Being made under the Law he would keep even that part that typified himself 14. And when the hour was come he sat down and the twelve apostles with him 15. And he said unto them With desire I have desired to eat this passeover with you before I suffer 14. Note Christ earnestly desired the fulfilling of his undertaken work and holy Communion with his Servants 16. For I say unto you I will not any more eat thereof until it be fulfilled in the kingdom of God 17. And he took the cup and gave thanks and said Take this and divide it among your selves 18. For I say unto you I will not drink of the fruit of the vine until the kingdom of God shall come 16 17 18. Till we meet in Heaven or till I celebrate that Sacrament which is the Christian Passover with you in the holy Assemblies where I will be spiritually present Qu. How comes the Cup twice mentioned Ans The first was part of the Passover But Beza noteth that the 18th and 19th verses are not in the Syrian Translation which is most ancient And in his very old Greek Copy now at Cambridge This do in remembrance of me is left out of the 19th verse and he conjectures some verses are transposed 19. And he took bread and gave thanks and brake it and gave unto them saying This is my body which is given for you this do in remembrance of me 20. Likewise also the cup after supper saying This cup is the new testament in my blood which is shed for you 19 20. See Matth. 26. Note Seeing the Evangelists use not all the very same words it seems not of absolute necessity to use just the same still Yet all the substance must be retained and it 's safest repeating all set together which they recite and as Paul most fully reciteth them 21. But behold the hand of him that betrayeth me is with me on the table 22. And truly the Son of man goeth as it was determined but wo unto that man by whom he is betrayed 23. And they began to enquire among themselves which of them it was that should do this thing 21 22 23. Note How hard was Judas's heart that took not this warning 24. And there was also a strife among them which of them should be accounted the greatest 24. Note This strife was before Matth. 20. But Luke keepeth not to the order of time 25. And he said unto them The kings of the Gentiles exercise lordship over them and they that exercise authority upon them are called benefactors 26. But ye shall not be so but he that is greatest among you let him be as the younger and he that is chief as he that doth serve 25 26. I am not for parity among all my Disciples You know I have chosen you only to be Apostles But though you be over the Churches you must not be Rulers of one another And that sort of Preeminence which you have must not be like that of the Princes of the World who Rule by the Sword or outward Force and in worldly Pomp or State constraining Subjects to flatter them with high Titles but it must be grounded in an excellency of Grace and Gifts Love Meekness Humility being the most useful and devoted to the good of all as Ruling only the voluntary and therefore by the clearest Reason and greatest Love and most exemplary profitable Lives Strive and spare not for this Preeminence and Disparity 27. For whether is greater he that sitteth at meat or he that serveth Is not he that sitteth at meat but I am among you as he that serveth 27. Would you rule as greater than I what hath my Government of you been but to do you good by Doctrine Love and good Example without force 28. Ye are they which have continued with me in my temptations 29. And I appoint unto you a kingdom as my Father hath appointed unto me 28. As a reward for your faithful sticking to me in all my Tryals and Sufferings I appoint c. Note This Promise is three ways expounded 1. The aspiring Clergy say it is I make you Apostles the Chief Rulers of my Church though in persecuting tâ—â—es and yâ—ur Successors shall be Patriarchs Metropolitans Arch-Bishops c. and over top Emperours and Kings 2. Others say that this lower World is but a shadow of the upper and that the Office of Angels and the Titles in Daniel of Mâ—â—â—â— your Prince and so of other Angels sheweth thiâ—â—eâ—e be Kingdoms in the Spiritual World above us answerable to all the Kingdoms on Earth and incomparably more and that therefore Christ saith In my Father's house are many Mansions And that there the twelve Apostles have their Kingdoms at least over the twelve Tribâ—â— as being equal with the Angels 3. But most think that it is only an expression of the eminent Glory of the Apostles after the Resurrection I see not but part of all three Expositions may be included that is you shall be Chief in my Church on Earth and equal with Angels after Death but specially after the Day of Judgment 30. That ye may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel 30. That ye may be feasted by me in Heaven with spiritual everlasting Joys and may be Superiors to the glorified Israelites and in the mean time on
he hath raised Christ which would be a most heinous crime 16. For if the dead rise not then is not Christ raised 17 And if Christ be not raised your faith is vain ye are yet in your sins 16 17. If the dead rise not and Christ rose not what hope have you of Salvation from sin and death 18. Then they also which are fallen asleep in Christ are perished 18. Then dead Christians are perished that is If their Souls live not when the Body is dissolved their Souls perish and if the body rise not that perisheth for ever and the Martyrs would be great losers and martyrdom folly 19. If in this life onely we have hope in Christ we are of all men most miserable 19. And if there be no resurrection or life after this but our hope of benefit by Christ were only in the things and time of this present life none were so miserable as Christians who must forsake all even life it sâ—lf for Christ Note That the thing denied by the Hereticks was not only the resurrection of the body but also all life after this for Soul or Body And so the Apostle joyneth the confutation of both under the name of Resurrection 20. But now is Christ risen from the dead and become the first-fruits of them that slept 20. But we have full proof even from sense that Christ is risen and therefore as the first-fruits consecrate the whole so Christs Resurrection being to purchase ours doth prove to our comfort that the dead shall rise 21. For since by man came death by man came also the resurrection of the dead 22. For as in Adam all die even so in Christ shall all be made alive 21 22. For as by Man came death Corporal as well as Spiritual and Eternal by Man also came our deliverance by a Resurrection For as by Adam's sin the sentence of death came on all his posterity as â—â—ch so all that are in Christ shall by him be delivered to everlasting happy life Note That the Resurrection of all Men good and bad is an effect of Christs death and resurrection antecedently to differencing Grace as appeareth John 5.24 25 c. But that it proveth a Resurrection to condemnation is consequently caused by Mens sin and the Apostle here speaketh of the Elects Resurrection to felicity 23. But every man in his own order Christ the first-fruits afterward they that are Christs at his coming 23. But Christ the cause of our Resurrection must rise before us and all Christians at his coming 24. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all rule and all authority and power 24. Then cometh the end of his acquired Mediatorial Kingdom when he shall have reduced us perfectly to God his Father and we shall need his reducing healing Government no more and so God shall govern us in the state of perfect innocency and Christ shall have put down all Rebelling Powers Authority and Rule Note This is a sad intimation that so much of Rule Authority and Power as is here called All will be against Christ 25. For he must reign till he hath put all enemies under his feet 25. For these Powers now mentioned being Enemies to Christ he must reign till they are all subdued 26. The last enemy that shall be destroyed is death 26. By Enemies I mean all that resist his saving works And of these death is the last 27. For he hath put all things under his feet But when he saith all things are put under him it is manifest that he is excepted which did put all things under him 27. Only God is evidentâ—y excepted who is he that thus puts all things under him 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all 28. When Christ hath subdued all that opposeth his saving mediatorial work Christ as a Creature shall be for ever himself subject to the Deity and shall give up his recovering work tho still it will be our Glory to see his Glory So that the pure blessed Deity will be the felicity of Saints and be all in all 29. Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for the dead 29. And if the dead rise not to what purpose do we in Baptism profess our belief of the Resurrection and resign our Bodies a living Sacrifice to die when Christ requireth it and this in hope of a resurrection signified by our rising from under the Water 30 31. And why stand we in jeopardy every hour I protest by your rejoycing which I have in Christ Jesus our Lord I die daily 30 31. What folly were it in us Christians to choose a Religion and course of life for which we are in continual danger from the malignant World I protest by the joy which I have in your Christianity that I live continually a dying life that is in daily sufferings and danger of death and preparation for it 32. If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not let us eat and drink for to morrow we die 32. If as Men Combat one with another I was put at Ephesus to strive with Beasts or Beasts in the shape of Men what get I by such hazzards and sufferings if there be no life to come Then it will follow that those sensual fools are the Wise Men who say Let us eat and drink and take pleasure to the Flesh while we may for we shall shortly die 33. Be not deceived Evil communications corrupt good manners 33. Let not such evil Principles and Proverbs and talk deceive you Ill words deceive many and draw to ill Deeds and Conversations 34. Awake to righteousness and sin not for some have not the knowledge of God I speak this to your shame 34. Such lewd opinions shew that mens Reasons and Consciences are in a sleep and stupidity awake them and they will lead you from sin to righteousness By this it appeareth that some among you that call themselves Christians have not yet the true knowledge of God and his Will which I say to humble you by shame 35. But some man will say How are the dead raised up and with what body do they come 35. But some of you may the hardlier believe the Resurrection because they cannot tell how the dead are raised and with what body they shall rise 36. Thou fool that which thou sowest is not quickened except it die 36. This is the Objection of a Fool For in sowing though a Seed truly dead be unfruitful yet the Seed is buried and by a sort of Rotting or Corruption seemeth as dead before it spring up unto Fruit. 37. And that which thou sowest thou sowest not that body